BF Qass^ Book. COPYRIGHT DEPOSIT L I G H T tiemplated. Now, when a medium of prophecy is required, such, and such only, are sought for, by the inspiring spirit, as are in a passive state, in such a condition as to preclude the possibility of the slightest 'antagonism of wills, and who act only as Shey are acted upon in the performance of the pro- phetic office. No other medium would answer the purpose of communicating a knowledge of future ©vents to mankind. Prophets are what inspiration makes them — are what spirits make them; we will say, they are what God makes them. Hence, they are mediums of superior intelligence, mediums of what spirits give them for the benefit of themselves and others. There is no such thing as self- progression — a de- velopment of mind unaided by others-. There is bo such thing as sejf-made men, because a thing ©an not make itself. To make a prophet of a mind, requires what Is not original in the man, otherwise lie would be a prophet as he is. To make, implies & maker, and, when a man is made a prophet, he is made by a maker. That maker is not the man made, otherwise creation might have been made by itself — a doctrine too absurd to require argument for its overthrow with any philosophical mind. We say, then, when a prophet is made of a man, he Is made by a spirit, and that spirit must be a superior. Nothing inferior can control a superior, all con- ditions being considered. Hence, the making of a prophet is a work of super-human wisdom. It is a work which can only be performed by one compe- tent to a full realization of the design of him who controls the subject. In all that prophets differ from other men, the differ- ence is caused by a spirit who is as much superi- or, as the work is ffrcatev than what it otherwise SPIRIT WORLD. 21 would have been. If a prophet be a medium of truth, to predict with unerring accuracy future events, these events must be clearly before the mind of the spirit, And that the spirit who inspires the prophet may know the truth which he pours into the mind of a receiver, he must be in possession of all the intermediate circumstances and influences which make up the result predicted. Prophets, therefore, unaided by a knowledge commensurate with all the intervening causes and consequences, will most assuredly fail in their predictions, and es- tablish their reputation, as wholly unworthy the con- fidence of honest men. When men in the body receive, as they may in a qualified condition receive, the wisdom which spirits of elevated circles possess, they will be prepared to announce future events with all the accuracy of past occurrences. And it should be understood, that men may in the present age be what men in other ages have been, and even more, if under the control of more wisdom which will, in those conditions, be found accessible by them. The time is not far dis- tant when old men shall prophecy, and young men shall learn wisdom. Those conditions requisite to the ushering in of a prophetic era are nearly consum- mated — the work is nearly complete — the mediums are chosen w r ith wisdom, and the result is sure to follow, as cause is sure to precede an effect. All spirits are not competent in wisdom to prepare mediums, much less predict the events of future generations. But some are qualified ; and, being qualified, are able to say, with unerring wisdom, that this generation shall not pass away before pro- phets shall arise in the land, imbued with the know- ledge requisite to unfold things of great interest to the world. And, among the events which will come to pass, is the complete subjection of human will to spiritual control, and the establishment of a king. 22 LIGHT FROM THE dom on earth, based upon the immutable principles of nature. We shall see the fulfilment of this pre- diction, when wisdom exerts her sway over mind, and the light of superior spheres illumines the world with its effulgent beams. We shall see it when wisdom rules on earth as in heaven. We shall see it when the forces of mighty spirits interpose their authority for the welfare of earth's inhabitants. The day is not far distant. The morning light is break- ing, whole armies are concentrating, and the great day of redemption advances with electric speed to consummate the will and pleasure of God, by control - ing minds and working salvation in the condition of universal humanity. kmWm§ §jpMfe Deceiving spirits are those who deceive. To de- ceive is to disappoint. To disappoint is often to pro- duce wisdom. When disappointments occur wis- dom may be gained. When disappointments occur, the mind is sometimes corrected. It is only when they occur that men are reminded of their depend- ence on a superior power. A knowledge of such dependence, quickens the soul with gratitude for favors received and enjoyed. Minds will see that gratitude is what favors produce, but nothing will be considered a favor when the mind is insensi- ble to its dependence on the giver. Deceiving spirits in the body perform this office. They disappoint the expectations of those whom they allure. They cast discouragements in their path- way. They wound the aspirations of hope. They blight the prospect of the mind for good. They throw dejection over the soul. They scatter the an- ticipations of promise to the wind. They wake up despondency where waters of consolation were ex- pected. They weave a snare where birds of para- dise light to feed the world with welcome tidings. They weave a net where the angel of mercy comes with news from heaven to chase away the wrongs of ignorance. They weave a web where comes the messenger of light to dissipate the gloom of the grave. They work a work where the weary lie down to rest, where the sorrowful seek repose, where the disconsolate wish for relief, and the widow and or- phan pine in want. They work a wrong where 24 LIGHT FROM THE wisdom is not. They work a wrong where truth is not. They work a wrong where the un foldings of wisdom from heaven have found no abiding place, where the silver stream of divine mercy dissolves no favors in thankfulness, where the intelligence of spirits warms no heart with gratitude, where dependence is in self, and self is.God, and where nothing is worshipped but the idols of human hands. When deceiving spirits work, the conditions which will impart vitality to their operations must be accessible to them. No mind, all conditions be- ing the same, will be accessible to the design of de- ceiving spirits, when under the control of that wisdom which is from above, which is pure, gentle, unsel- fish, impartial, and full of good fruits, which is in harmony with nature and the workings of God in nature, which is consonant with the development and consequent happiness of the whole brotherhood of man. No mind will be deceived by any spirit, not under the control of worldly wisdom, not under the control of ignorance, not under the control of selfish motives. No mind in the body can establish the assumption, that any spirit out of the body is under the control of all, or any of these influences. No mind can prove by any sophistry, however ing:nious, what is not true, without perjury on the part of the witness, or witnesses ; and proof, such as perjury, establishes nothing in controversy; it settles no assumption, it controverts, successfully, no truth, because it is of no weight in the result ; and, therefore, all testimony, conflicting with truth, is perjury on the part of the witness. In whatever attitude the witness may offer his testimony, under whatever pretext he may seek to conceal the truth or pervert the facts, one thing is clear, what is truth is truth. The witness neither makes the truth true by his disclosure, nor can he make the truth untrue by prevarication or concealment. SPIRIT WORLD. k 25 Who, then, are deceiving spirits ? We have said, they are those who deceive, and we have said, those who deceive are those who are controlled by influences not found in the second sphere. And we mav repeat, that no one in the body can disprove this fact, which we offer from an experience of over fifty years in that sphere. No one will ever be able to contradict the fact which we have assumed to utter in the face of over one hundred mediums, through whom witnesses may be interrogated on this important statement, whose views, when in the body, were dissimilar to our own, and our own at variance with the eternal things of this sphere of existence. Where, "then, dwell deceiving spirits ? In the body. The rudimental sphere is the residence of deceiving spirits. And it is the misfortune of many, that they are often deceived by their own spirits. We know of some, at least, who have deceived themselves with the witnesses before ihcm. They have charged that upon the witness, which truthful- ly belonged to themselves. They have accused the witness of faults which were their own, and have tenacionsly held the witness in durance for crimes that never emanate from this sphere. They have decried the wisest and purest as evil, because they deceived themselves by presuming to judge of things and circumstances too far removed from their wis- dom to admit of a correct decision. They have speculated upon probabilities, and deduced conclus- ions unwarrantable by facts. They have not only deceived themselves, but, being deceived, have de- ceived others. They have spoken of spirits, as they do who think evil — as they do who see a mote, because the beam is in their own eye — as they do who are are devoted to gods made with hands — as they do who need instruction but heed it not — and as they do who despise a wholesome philosophy — the 26 LIGHT FROM THE wisdom of a superior sphere— because the light of truth is not in them. Being deceived, they deceive others. No mind can work out a contradiction of these facts. They are as naked as they are public. From the day of spirit manifestations to the present hour, suspicion has rested on every effort made by messengers of this sphere ; and we have come to the conclusion, that such as are blind can not see, such as are deaf can not hear, such as are decrepid can not walk, and such as are aided, as we aid, need not be mistaken. We have come to the con- clusion, that they who will not see, must remain blind ; they who will not hear, must remain deaf ; they who can not walk, must be assisted ; but as- sistance must be, henceforth, acceptable, or it will not be offered. We have seen professions without practice. We have seen the beggar at the gate of the temple, and the priest without the gate. We have seen the rich and the destitute open their mouths for bread, and pray for the spirit to descend and give them that bread ; and we have seen the spirit descend and carry the precious boon, and the mouth of the suppliant was closed to receive it not. And why ? Alas ! they know not why ; but we shall venture to tell the why. Vice is never without excuse, will is never with- out an apology, and justice is never without its necessity. We will expose the whole secret — men are slaves. Men are what conditions make them, and conditions, such as appertain to the body, are conditions of servitude to some selfish gratification, or some fear of disapprobation. Men are tyrants and slaves — tyrants in government and discipline, and slaves in obeying such government and disci- pline. When the liberty of this sphere shall over- come the tyranny of the rudimental, men will not control the wisdom which will be manifest for their SPIRIT WORLD. 27 good. They will not prejudge before they know, they will not presume to know when they are igno- rant, nor will they assert that to be evil which seeks the good of all, individually and collectively. It is this passion of premature judgment of things not understood, which has involved the conclusion, or produced it, that every thing incompatible with the condition of minds in the body, must originate with evil spirits. And it does in one sense, but not in the one usually understood. The evil of ignorance is disciplined by spirits of this sphere to renovate and prepare the mind for greater usefulness, and such means, and such only are employed by us as will produce this desirable result. No spirit has ever employed any other means than those required by the condition they sought to change. And when the result shall be unfolded, the truth of this statement will be verified. Witchcraft is always connected with deception. It can only be practiced by a deceiving spirit. It is selfish in its objects and aims. No spirit, in this sphere, is selfish ; consequently, witchcraft belongs to a condition where selfishness reigns, where igno- rance shields the performer from detection, where all things conspire to work in a secret manner the design of the worker, and where the secret works of darkness admit of no exposure. Nothing secret can be done in this sphere. Nothing is hidden from the inspection of spirits, and nothing can be conceal- ed from them which they desire to know. Decep- tion, therefore, belongs to a sphere where circum- stances prevent a disclosure of the work of deceivers. When the tricks of impostors shall he exposed, the means by which they deceive shall be under- stood, and the credulity of the ignorant shall be overcome, then wisdom will assert her sway over mind, and truth be sought as the grand object of human industry. No good can accrue to any one from what is not wise, nor can any one gain wisdom from that which is not true. We will explain. Witchcraft is a deception. It is a cheat. It is a delusion. It is false. It is worse than false. It does no good. It does much harm. Therefore, it is an evil which should be destroyed- When notions of witches and wizards prevailed, no man, or woman, or child was safe — all was in a state of jeopardy — all were every moment liable to penalties and pains. No one could escape the I I IVORLJ . 29 pains and penalties suspected of such possessions. He who was concerned in what others- did not un- derstand, was without a good spirit, and under the Control of evil spirits. She who was in any way connected with operations which were inconsistent with the operations of popular understanding, must be subjected to penalties more unworthy of enlight- ened government than the barbarous cruelties of savage inhumanity. Such were the results of ig- norance on the one hand, and such were the effects of superstition on the other, that they need not here be recited by us. Instances of this once popular delusion surfeit the page of history. Even the Bible, venerated as a book of inspiration, contains allusions and warnings against witchcraft. It is there associated with the vilest crimes, which develope themselves in the work of minds. We find it classified with seditions, murders, drunkenness, and various other works of darkness. We will now answer our inquiry, What is witchcraf ? We have said, witchcraft is a deception, a cheat, and a delusion. It is a minister of misery, a work of an evil spirit, a war upon the happiness of man, a libel on the goodness of God, a wisdom that is devilish, a folly that is often unchecked, a craft that is worked by man. It is a work which is dark to the uninitiated, but clear to the performer. It is a work which has been attributed to spirits out of the body,Jbutit belongs to those in the body. Spirits of this sphere have no connection with it • "they do not aid it, neither will they permit the accusation to go un- rebuked and undenied. We will expose the secret of the whole matter in due time. « Interested individuals are not wanting who wish for some scape-goat to conceal their own abomina- tions. They have sometimes charged their follies upon those who are innocent, to excuse themselves SO LIGHT FROM THE from the censure of their own wrongs. They have sought a justification of their own misdeeds, when they could not find a better apology, by imputing their own iniquities to witches and wizards ; and yet more frequently their own wrongs to the devil. It is a covering worse than fig leaves for a guilty con- science. It is a phantom through which spirits can gaze. It is a lie which is not half told.' It is a work which may deceive the blind, but it can not deceive the revealer and judge of all works, and can find no approbation save in the chambers of superstition and credulity. But the witches and wizards of former days have not all vanished without a posterity. Their children have learned something from their father's experience, but their learning has not altogether finished its work. What are the works of witchcraft ? The witch of Endor is not alone in her achievements. We find witches who outvie her, who fairly eclipse her fame, who work into comparative insignificance the won- ders of her extraordinary genius. We find what those in the body do not find — men and women of high pretensions to respectability and refinement, canvassing all methods to force their works of de- ception into the minds of the credulous and unwary. They compass sea and land to propagate their de- lusion. They make the unsuspecting victims of their miserable pretensions, two fold more the chil- dren of deception than they were before. This is one species of witchcraft. We find men and women deceived by pretensions of sincerity, in matters of everlasting moment to the welfare of souls. We find them lured by men and women who have no confidence in their own declar- ations, men and women who pay absolution for their hypocrisy on an altar, consecrating to God thereon the blood of the innocent for the crimes of the guilty, by making the end justify the SPIRIT WORLD. 31 means when there is nothing in the end but evil, by willing the means to another end than good — the selfishness of a deceived soul. We find men and women doing works of shame when darkness reigns, as though the watchman willed enjoyment in wrong, as though the sentries of heaven could expose no chastity violated, no widow or orphan neglected, no misery unmitigated, no corner un- visited by their guardian protection. We find what we call witchcraft in the merchandize which is made of men's bodies and souls, in the traffic of a gospel which was given to men without money and without price, in the acts and doings of legislative assemblies, in the contempt and ridicule of heaven- ly things, connected with which are consequences of everlasting importance ; and, especially, so far as the maifestations of this age of progress, in the knowledge of things eternal, is concerned. We will not stop here. Witchcraft moves in a mys- terious way its wonders, to accomplish its ends. It visits no hovel but to plunder, no dwelling but to sack, no habitation but to deceive. It avoids scru- tinizing investigation, and warns its votaries what to say and what to do. But has this any thing to do with witchcraft ? It has nothing to do but to ex- pose the work ot witches and wizards. Witches are sane, but selfish. Witches are witches, under whatever guise they wear. It is not so much the machinery as the production, that requires our coun- sel. It is not so much the manufacturer as the fab- ric that demands inspection. We have nothing to do with the machinery or the machinist ; it is the production we wish to change. And when men become wise enough to see the good from the bad, in the productions manufactured by the wisdom of witches and wizards in the great workshop of na- ture's machinery, they will be able to overcome the deception to which they are now exposed. It is the Wi LIGHT FROM THE work, the fabric, exposed to decoy, or concealed to allow the craft to circulate the industry of the inter- ested with which we have to do. We will do our duty. And, in the sequel of this work, we trust we shall not be complained of for want of specifications in our treatment of the disease. At this stage, we design only to write a synopsis of what we intend shall accompany the same more fully in detail, and without exciting the execration of those whose gain may be temporarily interested in concealment. We shall write only what concerns the everlasting well-being of man, regardless of the provoked indig- nation of those who have shared in the craft which we propose to investigate, and lay before the pub- lic. We will do good. We will do our duty. We will serve God, and we will serve him accept- ably by doing good to those who are under the con- trol of witches and wizards, that bind upon them grievous burdens, laden with the curse of ignor- ance and deception. Witchcraft in wizards is worse, if possible, than in witches. Wise men will do more harm than un- wise. Wise women will do more evil than unwise. Hence, selfish wisdom is justified by her children, as worldly wisdom is justified by worldly minds, So, works, good and bad, are justified or condemned, as the conditions of wisdom or ignorance prevail among men. So, what one man calls good, another calls evil. The pagan calls his idolatrous worship good, but the Christian calls it evil ; under what circumstances can a thing be good, which is evil under other circumstances ? When conditions are wrong, the thing is wrong, and what is wrong is not right. All depends on the conditions ; conse- quently, every thing has its appropriate time and place. And when the wisdom of God is seen, which wills both good and evil, which makes peace and creates evil, which makes darkness and ere- Sl'iRlT WOLiLu, 33 ales light, which withholds and bestows, which con- fers and takes away, which inspires and withdraws, which makes alive and destroys, which writes with this hand and not with another, and which works miracles in one age, but not in another ; when the wisdom of the world can understand, why the gol- den harvest smiles in one land, and the hungry famine devours in another, why the avalanche buries its acres, and why the upheaving volcanic flres inundate whole cities and countries with the wrath of their eruptions, while the frame God rules In other climes, and the people live in worldly wealth and glory ; when they can understand the wisdom of these apparently conflicting conditions ; When they can reconcile what is apparently incon- sistent, and perceive a glorious harmony, wisdom, and love, in each and all of the varied phenomena of nature, in each and all of the conflicting con- ditions and circumstances which accompany the pilgrims of earth ; it will not be difficult to find an e&planation.of the doings of men and women who have harged evil upon spirits, because their com- munications have not all corresponded with their notions of truth and right, It will not be difficult, When the wisdom of God is understood, to under- stand why one is taken and another left, why one is Satisfied with the bread of angels and another perish- es, why one reaps and reaps what he has sov. n, and another sows not, and begs in harvest. When wisdom is understood, the felly of men \vill appear. But when "cunningly devised fables' 3 are taken for the wisdom of God, the wisdom of God Will not be seen, nor will that wisdom be justified of men. Nothing inharmonious with the laws of God in nature, can be right or wise. Nothing con- flicting with the good of man, can be good and wise. Nothing is wise and good, but what is adapted to the conditions of human welfare, to the sours pro- 34 LIGHT FROM THE gress in the knowledge of wisdom and truth. No- thing will contribute to such a result but the philo- sophy of truth, which is the wisdom of God manifest in his works. Nothing will control but power. Knowledge is power, wisdom is power ; and when knowledge, wisdom, and truth erect a temple, it will stand. It will stand, because nothing can overthrow wisdom, nothing can demolish fact ; and a work begun and completed on this foundation will stand forever. Wise men may wonder, ignorant men may cavil, and indolent men may rest, while we work to erect a temple without hammer or chisel, where wisdom may find an abiding place, where fools shall no longer hate knowledge, where wise men shall in- struct the less wise, where the witchcraft of unholy things, made unholy by misguided mind, which has misplaced them, shall weave no snare to entrap the worthy, and worthy minds will not have sought in vain for redress ; where wise men shall control what is best with prudence and moderation ; where the wants of the suffering shall not go unheeded, nor the cries of distress unrelieved ; where the voice of unkindness shall not grate as it rolls over the crushed affections of innocence, nor the groan of despair wither the flowers of hope; where control is universal and its effects beneficial, and where the millions of earth shall worship God, by doing, not saying merely, but doing good ; where the wide world shall be filled with wisdom, and wisdom shall rule in wisdom the witchcraft of wizards and witches, the ignorance and selfishness of men ; and when oil shall write what is wise is true to the de- sign of him who builds, who constructs, a temple of many mansions, eternal in the heavens. Wisdom is what is wise, and what is wise is wisdom. Wisdom is not folly, and folly is not wisdom. Wisdom is not selfishness, and selfishness is not wisdom. Wisdom is not evil, and evil is not wisdom. Wisdom is not of earth, and what is not of earth is heavenly. Wisdom is not of man, we will say, not of worldly man, for worldly men are of the wisdom of earth. Wisdom is not of will of worldly men, because such will is the production of worldly circumstances and influences. Wisdom is what God manifests. It is what God does. It is what God says. It is what nature reveals. It is what good developes. It is what reason approves. It is what truth confirms. It is what common sense justifies. But all is not wisdom which assumes the name. All is not reason which will approves. All is not truth which men believe. All is not right which the world justifies. Some things are right, others are wrong. It is the duty of all to determine the one from the other. It is the duty of all to determine this question for themselves. Each should deter- mine for himself, and not for another ; because what one sees, another may not see ; but the one who sees not, never should control the one who sees. He never can control the fact seen, and it is not wisdom to allow him. Spirits see what men in the body do not see. They know what the pilgrims of earth do not know. They have enjoyed the experience of both spheres. 36 Liu ill From TiiiS Who, then, is wise ? The one who has experience. or the crie who has it not ? Nothing can be wise without knowledge ; but where is knowledge 1 If men search in the mdimental, what experience do they find of the celestial ? Where is the spirit who has reversed the order of progression, who has ex- changed the celestial for the rudimental. And could such a spirit be found, where is the wisdom of that spirit ? In the change ? No ; ncr in the condition cf the change. Change is alteration. Alteration Contemplates improvement, and improvement de* notes wisdom. All change, accompanied with wis* cloni, improves the thing changed*-— the reverse is folly;. When change does good— -makes the thing change fed better — more in harmony with the will of the Occupant or possessor — -more agreeable to desire- it is wise. Or, when change produces more enjoy- ment to individuals interested in the change, it is Wise ; and what is wise is a work of wisdom. All changes, however, are not wise, it was not wise for men to depart from the spirit and faith of the Beers and prophets of eternal truth. It was not wise for men to be overcome by idolatry — the work of jiagan and infidel hands. It was not wise for men to change a condition which was favorable to wis- dom, by inversing that condition and subverting the mediums of communication with spirits — a position enjoyed by the primitive church of Jesus. Neither is it wise for men to dispute;, that what has been done, may be done again. Hence, when men be* Come wise, when conditions are the same, wisdom Will appear, and gladden the earth with all the man- ifestations demanded by the change contemplated. Wisdom is wise in the adaptation of means to fends. It never betrays its trust. It never conceals its object, when that object is sought. It never rroifers assistance, when, it is not needed, It w*-^-: SPIRIT WORLD. 37 justifies what the voice of nature condemns ; it never palliates what it censures — all of which wis- dom constantly sanctions. It sanctions only good. It sanctions the means which are necessary to con- trol the conditions for good. When means will not control a result, they are false, unwise, and useless; but when means work a result beneficial to the mind that is interested, no matter what they may be, it is wise to employ them. Thus, we learn what is folly, and what is wisdom. Wise men seek wisdom, but fools hate knowledge. Who, then, are fools? Who are wise in this genera- tion 1 Hear instruction, my son, and forsake not the counsel of a father. We are the fathers, the mothers, who speak from experience the wisdom of a superior sphere. We come to you in the light which you comprehend not. We come in the robe which you have not worn. We come in garments you have not made. We visit you in wisdom which is from heaven, in mercy not of earth, in love which mortals have never found with mortals. We come with glad tidings on our tongues, with the rainbow of promise over our heads, with the cup of salva- tion in our hands, with the wine of consolation to the mourner, and the balm of healing to the sorrow- stricken and despondent. How have you treated this message ? How have you learned wisdom ? Where have your hours of mirth, your days of vex- ation, your nights of discontent, been squandered or wasted to no profit ? Wisdom asks, where ? Where, we ask, have you sought and not found ? Where have you gathered but where you have sown ? and where have you found — where have , you not found the object for which you toiled ? I Alas ! vanity of vanities, all is vanity, but the wis- dom of heaven. Vanity has been found, as it has been sought. Wisdom has been found only as it has been sought. Can men gather what they have c 38 LIGHT FROM THE not sown ? We find men gather what they sow. If they sow to the flesh, they will reap what the flesh yields ; but, if they listen to the spirit, they will receive the inspiration which is from heaven. Who, then, are wise ? Who are foolish ? Judge ye. Ours is not a mission of judgment ; for we find judgment rather than mercy where darkness reigns. But, we ask, who are wise ? who are un- wise ? The man who seeks wisdom is wise. The man who hates knowledge, who shuns the light be- cause his deeds are evil, who misimproves his op- portunities without investigating the truth from wis- dom's holy temple, who hears the voice of messen- gers from the Jerusalem which is above, but heeds it not ; who spurns the message from his presence because it contradicts his ignorance, his selfishness, his popularity, his worldly-minded ambition, his dogmatical assumptions, his official authority and power to rule those not under his supervision and watch-care, his voluntary contempt of things which he has not the courage to examine, nor the manhood to overthrow, his unfounded calumnies against the acts and doings of those whose benevolence and self- sacrifice he has reason to envy ; and above all, and worse than all, his consorting with the vile to in- jure the innocent, is the unwise man who builds his house on the sand ; and we verily know the day is not distant when the fall thereof shall be great. We know that " not every one who saith, Lord, Lord, shall enter" the holy city, but he who doeth the will of God, who hears instruction from the messengers of his mercy, who listens to the wisdom of a purer and holier life of godliness, shall gain what will fill his soul with delight, and change the well springs of no water into fountains of joy. We have seen the man, clothed in robes of offi. cial authority, leave the rudimental for the celestial sphere. We have seen his empty boasts of charity SPIRIT WORLD. 39 torn in fragments by the piercing ray of divine light, and all his vain pretensions scattered to the oblivion of the past. We have seen the wise man come in the meekness of a lamb, with the robe of righteous- ness surrounding his whole soul ; and the conduct- ing messenger of pure wisdom escorting him to courts of collossal greatness and glory. Then, we said, behold the wise man who received instruction, and the unwise man who hated knowledge. Then, we said, who among us is wise ? Who among us seeks knowledge ? Who seeks for knowledge where it is not found ? And we turned our eyes to the rudimental, and saw men, and women, yea, and little children, rioting on the decayed fragments of a half pagan theology, torturing their bodies for the good of their souls, and wasting their money for that which satisfieth not. And lo ! we went to their relief. Wisdom is not justified by the unwise. Men are what they are. Men are children. Men will be children, till they are made men. We gave them instruction, but they hated our reproof, We offer- ed them advice, but they rejected our counsel. We told them our mission, but they spurned our offer- ing. We gave them good counsel, but they des- pised the words of fathers. Then, we said, " vanity of vanities, all is vanity" but the wisdom of God. Wisdom is wisdom. All is not wisdom. All is not folly. Wisdom wills good. Folly wills other- wise. One is right. One is wrong. Wisdom will do right. Folly will do wrong. He that is wise, let him take heed. He who is unwise, let him get wisdom. And let him get it where it is to be found. Let him not seek for it in the folly of fools, but in men of understanding, in spirits commission- ed by God to give light to those who grope in dark- ness. Let him cast-off the shackles, tear asunder the false robes, rend the galling chains, and burst the bonds that enslave his captive soul. Let him 40 LIGHT FROM THE SPIRIT WORLD. launch his mind into the stream of wisdom flowing from the mountain of God, and bathe in the limpid waters, that he may be healed. Wisdom is not selfish. Wisdom is not partial. Human wisdom is both. Men are considered wise, but their wisdom is comparatively foolishness. Men are wise only as they gain knowledge. Men are unwise when they neglect what they need to make them wise, Men are wise when they do good— unw T ise when they do evil. Men are wise in what they know — unwise in what they do not know. Knowledge of God is wisdom. Knowledge is pow- er. Knowledge is good. Knowledge will save. Knowledge will cure. Knowledge will do what ignorance can not do. Hence knowledge of God is the wisdom of God, the power of God, and the goodness of God. Neither could wisdom exist without God. Wisdom is sometimes misunderstood. It is what wise men will see. It is what unwise men reject. When men do that which is a perversion of the laws of God, which govern mind and control mat- ter, it is unwise. When they do that which is in harmony with the laws of God, it is wise. Har- mony is union. Harmony is happiness. When, therefore, harmony shall prevail, disorder and un- happiness will be overcome , This is wise. This is our mission. This is our commission. This is our will, and the will of God. Hence, we are mes- sengers of God to work a work which will ever re- dound to the glory of God, because it will fill the universe with his praise, all souls with his wisdom, all minds with his truth, and all hearts with his love. And yet the unwise hate knowledge. But wisdom employs means. Wisdom seeks whaZ is good. Wisdom justifies what will do good. Folly opposes it. Folly will oppose it, but wisdom must prevail, because it is the power of God. Fol- ly must yield, because it is the power of fools, I Worldly wisdom is but another name for folly. It is but another name for ignorance. It is but another name for shame. It is but another name for perversion of what God and humanity require. It is but another manifestation of will. It is but another name for which no other name will give a correct vision. It is but another name for vice. It is but another name for evil. It is but another name for spiritual wickedness in high places, both in state and church. It is the will of man, undeveloped, unenlightened in spiritual knowledge. This worldly wisdom exists. It rules. It go- verns. It controls nations and individuals. It seeks not other's good, but its own. It is interested only in works of self-interest. No mind can be under its control without abusing itself, without abusing others, without contradicting the wisdom of God, without speculating on the ignorance of the weak, without denying the relation of cause and effect, without vindicating the works of mischief and wrong, without disturbing the equality of impartial justice, without sowing the seed of misery where true hap- piness should grow. It is without excuse or apolo- gy. It is without shame or decency. It justifies what wisdom condemns. It is a work wholly of men. It is a condition wholly of earth. It is a will not found in heaven. It is a desire not coveted by spirits. It is a wisdom not consonant with na- ture. It is a wisdom which is not wisdom. But it is coveted. It is worshipped. It is idolized. It is 42 LIGHT FROM THE worse. It is wisdom in wisdom of wisdom in self- ishness. Worldly wisdom is understood by spirits. It will be exposed by spirits. It will be uncovered that it may be seen of men. We shall give it no mercy. It will receive its due — its just reward — a naked ex- posure, a true disclosure of its work among men. We will do with it as the good of man requires, and the salvation of the soul demands. We have seen men in the body selfish. We have seen this selfish- ness in many forms, some of which we shall lay before the public. We have seen men operating in worldly wisdom, who were nothing better than they should be. We have seen them profess one thing and do another. We have seen all professions disgraced, men and women disgraced, religion disgraced, and virtue and truth outraged to gratify selfishness. We have seen men and women consorting together in matters of worldly sensuality, in things which would not bear a recital, in craft which would uncivilize a barba- rian, in works which would tell the shame of the worker, in deeds which would disgrace a beast, in follies which would be more fitting the fool, in crimes which are revolting to minds of cultivation, and in seasons which acknowledge the error of their mis- guided reason. All for what ? All for sense, or rather no sense, but the sense of self. And why this self — this partial one ; Alas ! why ? Because the wisdom of men is folly, because ignorance con- trols, because will is undisciplined, because nature is misunderstood, because law is powerless, and powerless because wisdom in darkness sheds no light, because interest is not understood, because du- ty is neglected, because will is subject to lust, be- cause integrity is bartered for witchcraft, because industry is purloined for wizards in mischief, and because the true relation and brotherhood of man are not appreciated. SPIRIT WORLD. 43 To rectify the disorders of society, to purify the world of self, to control all things in harmony, we write independent of selfish wisdom. No one can molest us, no mortal arm can reach us, no want of subsistence can control us, no fear of displeasure can subvert our intentions, and no rack, nor prison, nor gibbet, nor fire, nor sword, nor worldly wisdom, can mingle their influences to change the workings of our high resolve. We will write as we will, and this medium has not the power to refuse what we will to be done. Such we intend shall be the con. dition of all men. And, when that condition shall be attained, the inhabitants of earth will no more say, "Know, the Lord," will no more say, "I am sick," will no more work the witchcraft of wizards, will no more be disturbed with the cries of distress unrelieved, of pains unmitigated, of crimes unpun- ished, of wills unsubdued, of minds undisciplined, of hearts unsatisfied ; and wisdom will reign over wis- dom of self, so that one God will be worshipped, one altar be consecrated, one house be undivided, one lesson be repeated, by men, women, and chil- dren of every clime and nation under the whole heaven. We will work what we call self into wisdom. We will change its will into widened philanthrophy, its desires into willing obedience, its work into willing rule from a sphere where no anarchy wills, no will moves, no movement works, no movement writes without wisdom to guide what wisdom designs for the benefit of mind. Men shall know what we know will do them good. Priest and layman shall not combine in secret to overthrow the house of many mansions. They shall not work upon the fears of the credulous to extort their savings from the mouths of hungry children. They shall not plunder the hand of honest industry to carry their tidings of damnation where the imposition can b© 44 LIGHT FROM THE extended and practiced with uncorrected impurity. They shall not, for a profession, make long and hy- pocritical prayers to cover their real intentions. They shall not go from house to house soliciting money and means from the destitute heathen, nor shall they speculate in matters of questionable in- tegrity with those whose well-being they have vo- luntarily assumed the guardianship. Neither shall lay-men or women contribute to the indolence of luxury. They shall not, because they will not, pay tithes to insure salvation, or rob widows to gain heaven. No : nor shall the widow wring her soul in hopeless despair at the gate of the church, neith- er will hei* orphan babes receive the inheritance of a mother's misfortunes, unpitied and relieved. And is a change demanded ? Are the cries of help to heaven in vain, which go up by night and by day? Are these conditions to remain where they are, forever unimproved, forever neglected? We tell you, nay. We tell you God has sworn by himself, because he could swear by no greater, that heaven and earth shall pass away sooner than his promise shall fail—sooner than his word, his law, his truth, his wisdom shall be prostituted to the ig- nominious purposes disclosed to spirits by the works of selfishness among the children of his creation. Sooner shall stars and suns mingle in everlasting night, and worlds reel against worlds, than mind shall rebel against his authority without receiving a just recompense of reward. Sooner will his wis- dom become folly, his justice become cruelty, his love become hate, than the condition which disgraces and degrades humanity be uncontrolled by the means ordained, for the destruction of selfishness, or world- ly wisdom, among men. Yea, sooner, will circles of earths and suns pass away, than one jot or tittle of the law of progression fail of its original design— the good of all. SPIRIT WORLD. 45 Worldly wisdom is not only selfish, but cruel. It is cruel in its designs, and cruel in its operations. It designs what it knows will produce misery in its effects on others. It steals the industry of other hands without rendering an equivalent therefor. It robs the sweat of labor from the brow of toiling millions, and appropriates it to its own selfish use, without a compensation consistent with right. It plunders the hard earings of toil from the pockets of the unsuspecting, under circumstances in which the robbed can not vindicate their own will, because they are oppressed with wants that must be supplied. It seduously studies what way will promote its own will of success, without regard to the injury it in- flicts. It is cruel to men, and women, and children, under the influence of its pernicious sway. It will suit itself to any condition to carry on its work suc- cessfully. It will do any thing to gain its object. It will murder,"? steal, lie, cheat, and deceive those whose misfortunes have placed them under such control. Wise in their own wisdom, all things within the sphere of their control are made subser- vient to self. Nothing is desired, nothing is done, but such as will sift the weak of the wheat which is remaining. Under these circumstances, it is not strange that those who are relying on such craft for enjoyment, should be hostile to wisdom. It is not strange that they should oppose every thing which will interrupt and overturn their schemes of mischief and wrong. It is not strange, when their real circumstances are understood, that they should operate in a way to overcome the disclosures which spirits have resolved to make. It is not strange that follies, and wrongs, which will not bear revealment, should be conceal- ed by the doer. It is not strange, that men and women ridicule a development which hazards their concealed w T ork from the observation of human eyes. 46 LIGHT FROM THE but which, being known to spirits, can bo revealed by them. It is not strange that when men will not be satisfied with the truth, they will affect to be sat- isfied with error, because error publishes no truth which jeopardizes their condition of popularity among men. It is not because of such spirits that it is strange our work is rejected, cast off, and treat- ed with affected contempt. But what shall we say of those who profess to love the truth of spiritual communications, and yet call the spirits evil who make them ? What shall we say of their profes- sion, and their wisdom in calling us evil, who have given evidence which they admire, who have dis- closed a truth which warms all souls who receive it with unspeakable joy, and which pours a flood of light on the dark path of human life ? What shall we say of those who have been benefited by our labors, and who have not been injured by us, when they call us evil spirits ? Can good come out of evil ? Have they ever received any thing but good at our hands ? Have they lost sight of the truth, so far as to wish a return to their first estate ? We shall say nothing. It is for such to say, how far our our labors have been requited, how far we have done them good, and how much opposition we have encountered to do even what has been done. Worldly wisdom is fond of excuses. It is never wanting for an apology. It writes, publishes, preaches, and talks what seems necessary for its own justification. But there is one thing it never will do. It never will acknowledge its own wrongs, follies, or faults. It will never do what its own pride, wisdom, and self, require to be closeted in or- der to secure its will in other operations. It will never yield to the wisdom of God, so long as sin and ignorance govern the mind. It will not be- lieve in immortality, because its nature is mortal. It will never do works meet for repentance because SPIRIT WORLD. 47 that would bo death to itself. It will never do by- others as it would have others do by it, because what others do is the rule which controls. It re- gards one law — the law of opportunity to get what it can, what it wants, what is selfish and earthly, and keep what it has obtained. No one need write what it will do for other's good, because a blank page only will be seen of such work. No one need weep when it dies, for what is death to world- ly wisdom, is life to the human soul. It is a death which we work to effect. It is a work which spirits, in all spheres, desire to see accomplished, save the rudirhontal. Wisdom will engage, wise spirits will engage to overcome the evil. Under the guidance of supe- rior wisdom it will be destroyed, and peace, love, harmony, and truth, will pervade the minds of men. No selfish passion will disturb the conquered the subdued, the death of worldly wisdom; yea, and it will be remembered no more. Works are the doings of a worker. Indolence is not work. Industry is work. Industry, accompan- ied with wisdom, works a wise work. Wisdom works wisely, and the works of wisdom are not works of vanity. But who works in wisdom ? Who works a foolish work ? The man who builds on the sand, builds a work which must come to nought. But who builds on a rock ? Who builds on the sand ? These questions may be determined by the durability of the structure. When a work is eter- nal, it is durable. All works, enduring forever, evince a foundation in wisdom. When a work perishes, it perishes because the workman did not possess the wisdom or skill to make it eternal. When, therefore, God works a work, it is eternal because he makes a work only in wisdom. When God made the heavens and the earth, his work was wise, and wise because it was good. It was good, because it was fitted for man and beast. It was good, because it was adapted to the condition con- templated for all that live and move upon it. It was good, because all that live and move upon it, enjoy its productions. It was good, because what is productive of wisdom is productive of happiness. All things were made in wisdom. All things were made by God, and without him was nothing made that is made. He made the world. It is his work. He made what man can not unmake. He made the creatures of earth, sea, and sky, and he made them all in wisdom. Folly is no where HMM LIGHT FROM THE SPIRIT WORLD. 49 seen in his works. It is no where visible in any thing which he has made ; and it is no where visi- ble, because all his works are good ; and they are good because good is enjoyed as the result of the work. When God made man, he made a work that was the result of other works. All other works were necessary to man, and man could not have been wisely made without those works. Hence, when man was made, all other things were made, and made because they were necessary to what the Maker designed when he made man. No other condition would have subserved the purpose of the Maker. If, then, the conditions were neces- sary in order to make man as he was made, they manifest wisdom, because they harmonize with all which wisdom contemplated in making man. Nothing which was made, could have been left unmade without allowing the work to disappoint the Maker. Wisdom was employed in making the conditions, because, without the conditions, fol- ly only could have made man. Hence, as man could only have been made as he was made, the conditions form a part of the work of God, and as all parts are indispensable to the whole, so the whole was a work of wisdom, because it resulted in the production of that which was good — an eter- nal good to the thing made. When the Worker made the world, it was made as a beginning of a work in contemplation. By world we mean the material world — the inanimate world of matter. That being done, he made what is called the primary orders of animal life. These were all links in the chain, stones in the edifice, means in the work, which were necessary to the construction of a thing which wisdom contempla- ted. Wisdom controlled the means to a good re- sult — the everlasting good of an immortal work, a 50 LIGHT FROM THE work bearing the image of the Being who made it. What, then, are the works of God, but works of wisdom ? What are the conditions connected with the creation of man, but conditions essential to the work itself ? Strike out one link, omit one means, control what was done otherwise, and where would you push the result ? Where would you find a work so complete and perfect, as now pre- sents itself in the creation of an immortal soul — a soul wonderful in its powers, magnificent in its structure, beautiful in its proportions, and congen- ial in its condition, with the grand purpose of eter- nal progression. Works will prove the wisdom of the worker. Works reveal God. Works show what words do not show. Words are representatives of ideas. Words may be used correctly, or incorrectly. Words may not be understood, but works never. Words will ensnare, but works never. Words may deceive, but works never. Words may be illy cho- sen, but works never. We mean works of wisdom. We mean the works of God. We mean the works manifest in nature. Heaven is true to himself. No work of God is made in ignorance. All his works praise his wisdom. The sun, and moon, and stars reveal his wisdom. Night unto night sheweth knowledge. Day unto Day uttereth wisdom. There is no language where the wonders of God are not seen. There is no darkness where he can not see. There is no wealth not his own, no means not at his command, no power not under his control, no wisdom too great not to belong to him, antl no reward but what is consonant with the eternal prin- ciples of his love. He is worthy, because he is good, and good because he doeth good. Works are the representatives of his character. They are the beautiful unfoldings of his wisdom. And no work more satisfactorily establishes this SPIRIT WORLD. 51 fact than the creation of man. Ho is the apex of earth's inhabitants. He is the master piece of all works. He is what no other work equals. He is what all other works represent. He is the work of other works, with the mind of immortality superadd- ed. He is above all other works. He is above, be- cause he will live forever — live when other works are no more — live when the visible forms of man and beast have perished — live when dust to dust shall return, when worldly wisdom and worldly folly shall mingle in wretched oblivion — wretched be- cause ruin is what no one calls prosperous, wretch- ed because wisdom is not there, and wretched be. cause mercy will have no compassion on them. But this work of mind is not perfected. It is a building not furnished, or, if furnished, furnished with furniture that must be removed. The old must give place to the new. The dark chambers of the soul must bo illuminated. The old candle- stick must be taken away, and the lamp of wisdom supply its place. The rust of former ages, the fixtures of other generations, the wisdom of darker days, the poverty of human speculations, must no longer govern the temple made without hands. It is a work of God, and should not be desecrated to an unholy use. It should not be filled with wants which are not satisfied, with desires which wealth can not supply, with inmates which nature's law rejects, with toys which children will cast aside, with follies which weep tears without correction, with anguish that smites without mitigation, and burdens which weary without a reward. The works of God are one thing, the works oi man are another. Wisdom rules the former, folly, in degree, the latter. Nothing is perfect which is the work of man. Nothing is eternal made with hands. The glory of man is like the fading flower. His works must perish, because the wisdom of God 52 LIGHT FROM THE is not in them. Wise men are wise only when the wisdom of God inspires them. And they are wise in the same degree in which that wisdom de- velopes the soul. We write, we preach, we do, as the wisdom of God permits, We are subordinates, not supreme. We are dependent, not independent. We are learners, not teachers, of God. We are pensioners, not givers, of good things, only as they are given for other's benefit. Such is the work of God. Such is man. What, then, are works ? Look up ! See works ! works which deck the cloudless evening with gems of sil- ver brightness — stars which gaze with unblushing beauty on other stars in their mystic dance — circles encircling circles of suns in unlimited expansion, in order controlled, in wisdom made, as wisdom de- signed, for a purpose yet unbeheld by men on earth, or spirits in heaven. Works, such as these, are works of God. Neither men nor angels, have sur- veyed the boundlessness of infinity. It is a work which we wish to understand. It is a field which we wish to explore, and, wishing, we are permitted to gratify our wish. We have seen what men have not seen. We have seen the works of God on other planets. We have seen spirits of a finer mould than earth affords. We have seen temples of God, where the wisdom of God shone sweetly in all their works, where the winter of ignorance was unknown to its inhabitants ; because wisdom was an intuitive element of their existence, and because they were the citizens of a country where music warms into life the social har- monies of circles, and the dulness of stoic apathy is quickened in the blaze of divine glory, revealing the words of wisdom on every leaf of this paradise of the spirit. We have seen many planets where the corruptions of earth are unknown, where the inhabitants are never sick, where the cry of poverty SPIRIT WORLD, 53 is never heard, where the wail of sorrow never visits, and where the counsellors are never deceiv- ed, nor the counselled betrayed. We have seen strangers of another clime, spirits of another planet ; we have been welcomed to the banquet of their hospitality, and we have wondered why our fathers had not taught us the lesson. All is wonder. What is man but a wonder ? What are the condi- tions of human life but a wonder ? What are the imaginings of the human soul, but a wonder ? What are the teeming myriads of worlds on worlds but wonders — wonders of astonishment — wonders which none but a God of wisdom could unfold — ■ wonders which wisdom alone could create — won- ders which concern the soul in its wondrous develop- ment. There is wonder where wisdom is found, and wisdom may be found every where. In the low caverns of earth, in the deeper caverns of the sea, in valleys, rocks, and rivers, in seas, mountains, and water-falls, in air, earth, and sky, wherever man has trod or spirit dwelt, the works of God proclaim his wisdom infinite. His temple is the universe, his universe without beginning or end, without cen- tre or circle, without disorder or confusion, without parallel or unfoldings, and without measurement of wisdom of the Creator. Works are wisdom in God. Works are vanity in men. They are vanity, because they are frail and perish. They are good or bad, as they work the good or bad of those who are affected. No work is good, unless it be productive of enjoyment. No work is bad, unless it be productive of unhappi- ness. Good and bad are the representatives of these two conditions. They are the exponents of both conditions. But when we say, a work is good, we must first know its use and influence. What may be good for one, may be bad for another. What 54 LIGHT PROM THE is sweet to one, is sour to another ; or what is good to one, is evil to another. All are not alike. Dif- ference in conditions require difference in treatment. Under wise treatment, wisdom works what is best for the good of those who ask her advice. Works affect mind as well as matter. Matter is not mind, mind is not matter. Matter is matter, and mind is spirit. Mind is God, and God is mind, in- finite and eternal. Spirit is mind, or rather spirit is mind in progress. It is work in progress. It is the work of God in progress- It is not the work of man. It is not the wisdom of man, but it is what God has made, and he has made it good. Mind wills, and will is power in action. When will is controlled, it is controlled by a superior. All things are superior which control. All things su- perior will control what is inferior to themselves. God is infinite, and therefore superior to all things. All things are controlled by him as he wills. He wills to create, and the creation comes forth. He wills to rule, and rule is over all. He wills to work by means, and means subserve his purpose. This is work. This is action. This is wisdom. But what means does he employ? How does he work ? As he wills, so does he work. As he is wise, so does he choose means in wisdom to execute his will. All things are but means chosen to ad- vance the purpose of his will. What is it that wills, but the will of wisdom in love ? What are earths, and seas, and skies, but the habitations of enjoyment ? What are the disorders of society, but transitions in the scale of progress ? What are the convulsions of civil war, but the growth of mind, bursting the shell which encloses and con- fines. What are the conflicting antagonisms of mind, but elements of will in will of God, working the elevation of wisdom from ignorance and folly ? What are the chains which enslave, the fetters SPIRIT WORLD. 55 which bind, the prisons which confine, the halters which murder, the witchcraft which controls, the ignorance which prevails, but the expression of conditions, undeveloped and unimproved by the wisdom of God ? What are all things, but the pro- duction of infinite wisdom, the work of an Almighty Power, and the conditions which are essential in the work of developing the mind of man 1 " All are but parts of one" infinite " whole, Whose body nature is, and God the soul." Works are parts. Works are many parts of wisdom. Works are manifestations of wisdom. No work of God is a part of a work. Works are parts, but work embraces all parts. It is the whole in parts. It is all in all. Man, then, is the work, and works are but parts. Without the parts, the work would be incomplete, and, without the work, the whole would be only parts. The deficiency would exist, and exist till supplied. Where a de- ficiency is found, there is folly ; and where folly is found, the wisdom of God is not found. What, then, are works but the parts of a work? What, then, is work, but the doings of a worker ? And what are the doings of a worker, but the results of wisdom ? Works will prove their value ? Their value may be determined by the enjoyment they afford ? Does God require works to consummate what is not complete in him. Nothing is incomplete in him. Who, then, is benefited by the work of God 1 We know not, unless it be the work ? We know not unless it be man ? How, then, is he benefited, un- less he enjoys ? and how can he enjoy, unless he is conscious ? and how can he be conscious, unless he lives ? and how can he live, unless he is immortal ? That which is mortal dies. That which is immor- tal never dies. If man be mortal and die, who 56 LIGHT FROM THE SPIRIT WORLD. enjoys ? For what then, were all the parts which are essential to the whole made ? For what ! An- swer, ye who doubt, but answer in wisdom. Then, doubts will weigh nothing in the result. But they weigh ! Alas ! they weigh like rods upon a fool's back. They weigh like irons upon the feet of slaves, like shackles on the hands of victims, like mountains on the sides of streams, like famine on the mind of want, like curses on the brow of folly, like mildew on the face of despair, like darkness on the world of night, like peace on the world of hope, like joy on the soul of wisdom, like rainbows on the arch of heaven, like tears on the melting clouds, like light on the weary world of sorrow, chasing away the sadness of bereavement, and un- folding the doors of a building not made with hands, which no man can shut. Works of men are works on the work of God. Works of men are men's works. They are parts of a work. Nothing is complete — all is unfinish- ed. No work of man bears the wisdom of God ; and yet much is wise — more unwise. Much that was once wise in men's wisdom, leaves no trace but folly on the page of history. Wise men have open- ed their fountains of wisdom, which ages have con- secrated, and huge piles of musty records, filled with the speculations of undeveloped minds, have appeared. They were works on the work of God. They were the mystical productions of mystical minds — minds enshrouded with the pall of supersti- tion — minds engulphed in the labyrinth of inexpe- rience — minds overshadowed with the darkness of pagan idolatry — minds estranged from the relation- ship of brotherhood — minds imbued with the selfish- ness of uncultivated philanthropy — minds soured with the acidity of worldly wisdom — wisdom in measures withering to the soul, and destructive to the general good of man — wisdom artless as it was treacherous, villainous as it was cruel, vindictive as it was foolish — wisdom which sought out many inventions, but not for good — inventions whose ob- ject was to aggrandize the few at the expense of many — inventions cunningly devised, yet ignorant- ly managed — inventions for destruction of men's lives, but not to save them — inventions which plac- ed crowns on the heads of fools, yet offered thorns to the face of philosophy— a philosophy, lean and 58 LIGHT FROM THE hungry, but neglected and despised — a philosophy in infancy, but no mother to offer protection, no wisdom to counsel but the voice of nature, no reli- gion but contempt of men and things, and no wor- ship but the avarice of human passion, human glory, human fame, human plunder, riot and war. Look at the works of industry and art. See Sodom and Gomorrah in ashes ; Babylon in ruins ; Pompeii submerged in lava ; Rome, once the mis- tress of the world, the beggar in rags ; Egypt, the patron of genius and the pyramid of art, the home of plenty and the clime of glory, the habitation of barbarians, degraded and despised, and whole em- pires turned and overturned by the merciless hand of works, which conflict with the laws of God in na- ture. We have seen cities rise and fall. We have traversed over the battle field mid fury and slaugh- ter. We have heard the wail of war dashing like a wave of murder on the shore of eternity. We have been where the storm of passion roared with grating discord. We have visited hamlets and dens, palaces and courts, tombs and hecatombs, the wise and the unwise of other days, and lo! we found only the glory of worldly wisdom. We found only the works of ignorance and vanity. We then said, what is man, with all his works, but a work of God in a state of wonder — in wisdom of worth — worth in the wisdom of God, yet folly in men of misunderstanding. Then, we said, how long will these things be, and what shall be the end thereof ? Works on work must perish. And, when they perish, the work of God will stand. When they moulder in dust, wither in sunshine, commingle in ashes, the day of wisdom will appear. We see works on works of worldly wisdom in all depart- ments of human industry. We see works on war, and works on peace ; works on fiction, and works on facts ; works on folly, and works on wisdom ; SPIRIT WORLD. 59 works on men, and works on the works of men ; works of all kinds, and adapted to, as they were conceived in, the condition of human progress, which wills the image of itself, in all ages and in all countries. Indeed, works are but the image of the doer. Works are but the reflection of mind. They are the productions of mind, even as grain is the production of earth. In a barren soil, men reap a barren harvest. In cultivated vineyards, they gather an abundance. In other words, in an unwise mind there is a production ; but it is unfit for use ; or, if fit for use, it is of a coarser kind. And, besides, there are tares which must be burned, and burned on the soil where they grow ; otherwise their re- appearance may be expected. Now the tares and the grain grow on the same soil. The soil is good, but indolence suffers it to be uncultivated ; and con- sequently, tares spring up and choke the good seed. So, with the soul. It is good. But ignorance of its value, and indolence in its wise cultivation, have scattered seeds which have overgrown the natural productions of refinement and want. Mind knows not itself; and, not knowing itself, it has dealt harsh- ly with others like itself. Did it appreciate its own value, it would be less likely to abuse its own im- age in a brother. When man shall see himself in man, he will not quarrel with man, for no man ever yet hated himself. To see himself in another, and yet quarrel with him, is as impossible as it would be to quarrel with himself. Two things identical in their nature are harmonious. Two minds iden- tical in their nature act in concert. Hence, when men shall see themselves in other men, they will mourn with those that mourn, and weep with those who weep. They will unite like two drops of water, like twin brothers in cordial fellowship, like two sounds in harmony, like myself and other spirits of this sphere ; and, being united, there 60 LIGHT FROM THE will be no wounds to heal, no sorrows to allay, no fears to dispel, no prisons to confine, no tyrants to rule, no murderer to bereave, no works but wise, and no will but love. Works of darkness, works of evil, works of self- ishness, works of ignorance, are works of men. Alas ! they are the works of a misguided work of God. Man is misguided, reason is misguided, na- ture in man is misguided. With all the wisdom un- folded, with all the learning understood, with all the religion revealed, with all the faculties of mind em- ployed, with all the schools, colleges, Bibles, papers, laws, governments, discipline, science, art, and re- finement, worldly wisdom has vouchsafed to use as means of human progress, the mind is still mis- guided, wronged, abused, and cheated of mind ; and wisdom is not practiced as God and nature require, to feed the soul with bread. And why ? Who will tell? Who will overcome ? Are our statements wrong? Are we misguided too? Then indeed hope is gone. Who will say, we are deceived ? He who judges without knowledge, without evidence, without anything but ignorance and mistaken as- sumption to justify. And suppose we are : who then comes with the needed relief? What can man ex- pect which he has not enjoyed from the means which the last eighteen centuries have afforded? Are not the means all that they ever will be on which man has rested for deliverance ? Do means gather strength with age ? If so, why adopt new in- ventions ? And why adopt new inventions when the old are better, or, at least, as good ? And who shall decide which is best ? If experience must decide the question, then the old must gain the pre- ference, for new things are things of inexperience — they are experiments ; yea, experiments of hu- man wisdom. If the old must stand, it is not diffi* cult to decide the result. Like causes, like eondi- WM SPIRIT WORLD. 61 tions will produce, as they ever have produced, like results. And what are those results ? Overcome evil with good is yet a stranger on earth. Mind is mind, misguided and abused. When will the world learn righteousness ? When will the moral and social wrongs of society be rectified ? And how ? Works of men have been employed; have failed— not one instance of success. Shall «man longer trust in failures for a remedy, or the wisdom which controlled, when failures succeeded failures % How can that be a remedy which fails in its mission ? How can that succeed which has never suc- ceeded ? Ignorance, misguidance, sin, and misery, are no new things under the sun. They are con- ditions of mind confined to no era. Means, then, which fail to rectify the same conditions in one age, must fail in another age. Means which originate in the same source, however new, are equally dis- trustful ; because a source can not impart what it does not possess. When man, therefore, calculates on deliverance by means originating in human wis- dom, his expectations will be cut off. Human wis- dom would be human folly in attempting to cast off itself. Indeed, how can a thing, of itself, destroy itself. How can that which is evil do good ? How can mindj misguided, guide ? How can the soul in ignorance enlighten 1 How can that in which there is no light, give light ; in which there is no wisdom, give wisdom ; in which there is no truth, give truth ? Misguided, it misguides ; misdirected, it misdirects; uncorrected, it will not correct. Whence, then, comes the antidote ? Is it found in the works of men, or in the wisdom of God ? Whence, then, comes the hope of the world ? Is it from earth or heaven ? Whence came the inspiration of Revela- tion ? Was it from earth or heaven ? Whence came the power to work miracles 1 Was it from God or men ? All from on high. No human hand 62 LIGHT FROM THE was in the work ; but the wisdom of God moved, and when it moved, the movement was felt and obeyed. Such is, and such will be, as it has been, the distinction between human and divine wisdom. What, we ask, shall be done to afford the needed relief? We have seen that a disease can not cure itself. We have seen all modes of treatment adopt- ed as remedies for the evils and ills of man, by the works of man, but without success. No man can tell why men should be compelled to languish and despair without relief. No man can tell how these evils can be overcome by man. No man can do what he can not tell how to do. Some men tell what God can do. Others tell what he can not do. Some men hope, and some*despair of deliverance. Some will write, preach, and publish, what God will do to rectify the wrongs of men, but few expect those wrongs can be overcome where they exist. They can see no wisdom equal to the undertaking, which will interpose in the work of reform till the resurrection. When the resurrection is, or what it is, they do not know. Some believe it will com- mence when the body dies, others do not. Nei- ther one nor the other know what they should know, on such an important subject. But they work ; alas ! and what work do they produce ? Do their opinions rectify even their own wrongs ? And, if they do not reform the believer from his wrongs, can it be reasonably expected that others will be overcome of their wrongs 1 We find men not content under such a state of things. We see them groaning under the heavy burdens which are levied upon them to support opinions — opinions of men who need to go to school, and learn the first rudiments of religion in the school of wisdom as taught by Jesus, and as reveal- ed in nature. Men who do not know what the re- surrection is, nor when it is, certainly have some SPIRIT WORLD. 63 thing to learn before they can be very useful to others. They have a lesson to learn which will open their eyes and reveal their ignorance, when the whole truth of that subject shall be revealed to them. They have a lesson to learn which the will and wisdom of men, like themselves, can not teach. It is a lesson which their will and wisdom can not unfold ? It is a lesson which even the -Bible, how- ever useful and true, does not satisfactorily disclose. It is a doctrine which has been revealed, but all the revelation is not in the hands of men. The whole subject was developed by Jesus, but the develop- ment is fragmentary in the Bible. Yes, it is dark- ness ; and men of all professions are stumbling in that darkness, not being able to know what the re- surrection is, or when it is, or how it is with the children of the resurrection. Works on works have been written, preached, and published, to explain something which the work- ers did not understand, to throw light on revelation from heaven ; as though revelation solicited light from those in whom there was no light, and where its light shone to give light ; as though the wisdom of God in that light needed more light to make men in the body see it ; as though a professedly satisfac- tory revelation was unsatisfactory without the aid of human wisdom to solve its sayings, without the doings of man to unfold its unfoldings ; as though wisdom required folly to commence sowing where it had sown the seed of truth ; as though that sow- ing would encourage the growth of wisdom on earth ; as though the earth would be productive of no har- vest unless folly shared in its cultivation ; as though that cultivation required something more than in- finite wisdom and skill, and, consequently, demand- ed a share of folly to give bread and life to a hun- gry world. Works of men have their objects. Has selfish- 64 LIGHT FROM THE ness nothing to gain by its works ? Does it work without money, without expectation of remunera- tion? Are all the works on the works of God dis- interested ? Are they written and published with- out any other motive than to do good ? Is there no sect or party, no fame or honor, no worldly applause or glory, no secret hostility to wisdom, as unfolded in the Bible to gratify, no workings of strife or emu- lation to encourage, no discipline to enforce, no creed to cherish or demolish ? We ask, where and to whom are the works of men dedicated ? Where and by whom are the works of men consecrated ? And by what wisdom are they approved ? Is it from earth or heaven ? No voice of approbation descends through the murky darkness to cheer chil- dren who love darkness rather than light, because they love the -praise of men more than the praise of God- No voice but wonder, no echo but human, responds to the folly of works on the work of God. Works of men sometimes contemplate what the law of God forbids. They contemplate selfishness. They contemplate their own as well as other's good ; other's good remains the last to be served — other's good more frequently is not considered. Other's good is well. Self is well, when other's good is sought as is its own. Works are well, when other's participate in their advantages. Preaching is well, when it does other's good. Publishing is well, when the public are benefited. But when written works darken counsel, when they pour out their own shame on the wisdom of God, it is false to duty, it is treach- erous to humanity, not to rebuke the ignorance, which casts its seed on ground where the wisdom of heaven has scattered an abundance of good things. Works of men are deceptive. Books, sermons, essays, articles, written by man, are more or less deceptive. They corrupt the mind. They often SPIRIT WORLD. 65 engender a wisdom which is uncharitable, cruel, or destructive to the well being of man. They often speak of charity as "the bond of perfection," as the greatest of all virtues, but not adhering to what is good for others, the authors proceed to deny, practi- cally, the duty of doing unto others as they would have them do unto them. They think evil so far as to dislike the practice of their endorsed bond. They think one thing for themselves, and another thing for others. The balances are well, but who made the scales, who touches the beam, who con- trols the weight ? We shall not repeat what every mind knows. And yet, their books tell men how to live, how to act, and what to do, to enter the kingdom of God. All this is well. It is not the book, it is not the author with whom we have to do ; but it is his works. Has he demanded of others what he is unwilling to practice himself? Has he taught a lesson in which he has no confidence ? Has he preached a sermon which he never obeyed ? Has he preached against extortion, and yet extor- ted — if not money, yet what is worth more — extor- ted a blind acquiescence to all his dogmatical as. sumptions ; if not of the widow, yet of her unim- proved children ; if not of the poor, yet of those who rob the poor of their honest industry to aid the works of hirelings, who bargain the treasure of heaven to promote their unworthy aggrandizement ? Has he compromised what was not his own ? Has he sold what he never owned — the wisdom of God 1 Has he bartered away what belonged to others, and received a consideration ? If such are his works, what are his books, his sermons, his preaching to others ? All for what ? We need not say. Works are what they are. What they are is one thing ; what they will be when the wisdom of God shall rule on earth as in heaven, is another thing. It is not for us to say, who will or who will QQ LIGHT FROM THE not be a doer of the word. It is sufficient, in this place, to expose what is done, and how it is done. We see men anxious to know the truth, and yet they do not know where it can be found. Conflict reigns on earth. Party and selfishness share in the spoils of victory. When they are satisfied with what they have obtained, it would seem to some minds premature to disturb their contentment. But do they rest ? Is not restlessness the energy, the activity of the world. All works are works for en- joyment or gratification ? Mind does not labor for nothing, or without an object desirable. The whole energy, then, of a race, a multitude, has been in motion for enjoyment ? It is now in motion. Spirits are not idle. They work for joy. They work for good, not of themselves alone, but others. The la- bors of this book are not on our account, but the good of our children, who need our assistance. And it is no new philosophy with us, that in doing good to men on earth, there is great joy in heaven. Spirits in the body are in motion. They seek, but they do not find. Why 1 Because they consult men who have no understanding, because they seek where wisdom is not, and because they labor for what is not bread to the soul. We have seen the. vineyard all grown over with nettles and thorns. We have seen souls wearied with work. We have seen briars and thorns which would choke the energy of endeavor to write their anguish, cursing the ground where wretchedness found no mitigation. We have seen wisdom de- scend on clouds of glory, but vainly was her mis- sion. She came, but worldly wisdom shut the doors of investigation, and armed souls with prejudice, forbidding intrusion upon customs made venerable by age ; on doctrines perpetuated by extortion ; on forms sacred in the eye of idolatry ; on creeds ne- cessary to the servitude of slaves ; on rituals suit- SPIRIT WORLD, 6? ed only to menials ; on platforms and establishments consecrated to party ; on wisdom wonderful but unanswerable to the good of all ; on wisdom exclu- sive, partial, unjust, vindictive, deceptive, and cruel; on wisdom selfish, debasing, oppressive, and devilish; on wisdom foolish, ignorant, and wretched ; and on wisdom empty, vain and unsatisfactory to the pos- sessor. Wisdom came — -wisdom retired. Wisdom sought and found, but she was not heard- in the streets, nor in the palaces, nor in the temples made with hands, nor in halls of legislation, nor in festi- val associations, nor in schools of art, nor in acade- mies of science, nor in books, but she came in the brightness of angels, in the glory of heaven, and men wondered ; but they fell down before the beast, and asked forgiveness for their wonder. Works on works of charity will serve to show what need be shown. What is charity ? What are the works of charity ? Works on charity are not always charitable. Charity is love. It is the manifestation of love. It is the work of love. It thinks no evil. It is not selfish. It is not cruel. It is not blind. It is not indolent. But it is good — good to the needy — good conferred on the children of want. Want is the subject, love the donor. When the subject receives a good, without the ex- pectation of a return, without promise of remunera- tion, it is a gift of charity. All gifts supplying a need — a necessary want, are charities. But noth- ing is a gift where conditions offer considerations of gain for the thing conferred. No matter what that gain is, it, being a gain, is equivalent to a remunera- tion. It is equivalent to a contract between two parties, made with a view to some selfish advantage. When such advantage is sought, the means by which it is obtained are neither gifts nor charities. Minds of charity seek the enjoyment of a brother, or sis- ter, or child of misfortune. They seek no praise 68 LIGHT FROM THE or commendation of men. Love moves in the work, and the work is but the outpouring of a surcharged soul with philanthropy. They are deeds of kind- ness — kindness like rain on the thirsty ground — kindness like water where vegetation languishes — kindness like bread to the famishing, like manna from heaven, like streams in the desert, like smiles on tears, like light in darkness, and like love seek- ing no reward. They are where angels visit, where wisdom visits, where love visits, where righteous- ness visits, to water the plants of our heavenly Father's vineyard. They write no works but the work of doing unto others, as love, religion, humani- ty, justice, relationship, and duty, demand. They publish no papers, magazines, or books, lauding what has been done, neither do they suffer the left hand, or next door neighbors, to know what their right hands have done. They preach only as they practice, but not in high sounding words, not in tongues which men do not understand, not in frothy declamation without meaning, not in tinkling cym- bals to please selfish ears, not in words that flatter to deceive, not in eloquence without a soul, not in motives to shield what is wanting in works, not in works to conceal what is wanting in duty, nor yet to cover what is omitted in the wisdom of cold and sinister minds which withhold the needed alms from the stranger within the gates of plenty. Minds of charity go not out of the way to gather praise of men, nor do they proclaim on the house-top the do- ings of their own hands. They are peaceable— not ostentatious. They seek no reward but the sweetness of relief bestowed on the needy. Alas ! no reward ! What greater can they seek, than the blessing which makes others blest ? What other can they gain ? Is heaven opened ? To whom ? To whom but the doer. To whom but the soul that seeks heaven in doing unto others, as it would have SPIRIT WORLD. 69 them do unto him ? To whom but the mind which seeks, and never seeks in vain, to find a blessing in blessing the needy children of want. To whom, but the soul that doeth the will of God. Will of God is the joy of the soul. Will of God is the will of right. Will of God is the work of angels. It is the positive Mind which controls all nature. It is the law of harmony. It is the law which thinks no evil, which contemplates no wrong, and which destroys no joy. Works must harmonize with that law to be consonant with the will of God. Man can not share in its promised blessing, without the will of God is regarded and obeyed. To obey is to do, and to do is to make him happy who makes others happy. Good to others is a blessing to him who does good. He who receives and he who gives, are mutually blessed. This is the law of God. Its beauties are seen in heaven. Its glory is our mission on earth. We come with the needed blessing. We come with precious ointment to heal the distress of disease, by curing the disease itself. We come with ointment which will heal the wounds which sin has made, and give health to the weary of worldly sorrows, pains, and fears. To do what man can not do, is our work. And, when men shall work as we work in preparing mind for a mansion of charity, so that, in blessing others, it will itself be blest, works on social reform will be- come obsolete things, worthy only of a name amid the wreck of matter cast into the sea of oblivion. Then the poor will become rich, and the rich will become richer, because wisdom is of more value than riches. Then minds — the work of God — will not write, preach, or publish, tales which mercy forbids — tales which comfort no soul — tales which bind up no wound — tales which never control one misfortune, alleviate one pang, remove one pain, or chase away one wrong—tales that never pity one 70 LIGHT PROM THE sufferer, or sympathizes in the charity that works for the emancipation of all who are slaves to the tyran- ny and misrule of a craft matured in the folly of perverted humanity. Minds of men are crafty. Crafts are hobbies on which men ride. Crafts sail with the aid of cur- rents. They follow channels where currents run. They go downwards. They never seek the foun- tain. They move as currents move. They rise and fall with the current. They are made to float on the surface. They never dive to the bottom to rise. If they sink they sink to rise no more, Such is craft. Works of craft are works of the surface, which may be seen- We see craft in all profes- sions, in all channels. We see craftsmen also. No mind can write, preach, or publish, without craft to answer the conveyance of his message. We have our craft, but we are the craftsmen. We manage the ship. It is not the ship, then, it is not the craft which we oppose, but the cargo — the goods that are contraband to law, which we shalFseize and destroy. There are slaves on board. They must be set free. There are provisions unwholesome to the slave, which must be taken away. There are stores destructive to men's lives, which are not needed in time of peace. Peace is now proclaim- ed, and we intend to cast the destructive weapons of war into the sea. Though we have resolved to conquer, we can have no use for them in securing the victory. What we can not do by light to banish darkness, by truth to overcome error, by right to supplant wrong, by justice to undo injustice, by love to work out hate, and by mercy to control cruelty, we shall leave undone. The implements of war must perish. The goods of pirates must be confis- cated, and the bread of the craftsmen must be ex- changed for the bread of eternal life. The3^ will not eat that which gives no life. Thev will not SPIRIT WORLD. 71 drink that which intoxicates and arouses the beast in the man. They will not contend against their friends ; for we come to do them good. They will see peace on our banner, peace on our tongues, and peace in our works. We are the messengers of peace. We live in peace, our country is at peace with all nations. It is the asylum of all the world. And yet there are none who want, or wanting go unrelieved. There are none destitute, and destitute call in vain for help. Heaven is where we live, and heaven is heaven, because all citizens in hea- ven are co-workers in doing the will of God. It is heaven, because the angry storm of contention overshadows not the plain of our repose. It is hea- ven, because the red lightnings of war flash no more athwart the sky of celestial day. It is heaven, be- cause all things conspire to develope the glory of God, and the eternal harmony of his works. It is heaven, because the visible things of earth and the invisible things of spirits, are understood and enjoy- ed. It is heaven, because the law of development affords encouragent for minds to bring the plain of earth upward to the plain of heaven. It is heaven, because the armies of heaven are armies, not of ag- gression or defense, but of constant exercise, of un- tiring endeavor, to enlighten and save the world from the evils of the world. It is heaven, because God is our Helper, we are his servants, and the spheres the place of our habitation. But how can we work, how can we labor without an object? What can we do which we have not done ? We can only will to do what we can, and can only do what we will. This is our answer. Time must decide what we are not disposed to fore- stal by prediction. Minds of charity are disinterested, so to speak, when the good of others is promoted by pecuniary sacrifice. Have spirits of this sphere any pecuni- 72 LIGHT FROM THE ary sacrifice to make. No, but they have a sacri- fice to offer. They have a lamb, not of flesh and blood, to lay upon the altar. It is a free will offer- ing. It is without money and without price. It is a lamb without blemish. It is a lamb slain from from the foundation of the world. It is a celestial lamb, whose meat is for the healing of the nations. It is a lamb whose strength all nations need, whose value all nations will cordially admit, when they see what we now see. It is a lamb whose garments men have not wisdom to imitate. It is a lamb whose wisdom men have scorned and derided, and they have scorned and derided because they have envied his compassion, his meekness, his humility, his gentleness, his forbearance, his forgiveness, his generosity, his liberality, his sacrifice, for the good of those who slew him, and slew him because he was good. This Lamb is the sun of Righteousness. This Lamb is the son of God. This Lamb is the Savior of the world. This Lamb is the doctrine we unfold, the tidings we bring, the repentance we counsel, the charity we admire, the purity we up- hold, the crown we confer, the diadem we give, the wisdom we teach, the love we announce, the truth we proclaim, and the joy we realize. No martial trump of war, no murderous cannon's roar, no wonders in heaven or on earth, no cavalcades of worshippers, no shrines of ambition, no tears of sor- row, no wailings of despondency, no rivers of blood, no voices of disapprobation, no murmurs of discon- tent,no outbreaks of passion, no convulsions of nature, no follies of human wisdom, attend the witness of wisdom from God to men. Fie comes again in robes of righteousness, but who will admire ? He comes with the banner of victory, but who will join the standard 1 He comes to rule, but who will obey ? He comes to save, but who will turn to him ? He comes to deliver^ but who is thankful ? who accepts SPIRIT WORLD. 73 the cross which he brings ? Who takes the helmet he wears, the hope he encourages, the fruit he scat- ters ? Alas ! who seeks and finds ? who knocks, and it is opened unto him ? who mourns, and is com- forted ? and who turns from his sins and errors, and is saved ? We will answer, when the answer can 1)0 recorded without harm to "charity which think - eth no evil." Men consult policy. They canvass effects. They determine results.. They weigh circumstances, in doing which they prejudge, or rather control what is useful so that it will be acceptable to others. It is the condition of others — their will of approbation or disapprobation — which controls and determines what shall, and what shall not, be done. When policy rules the doer, he is but the wisdom of that which he consults. He seeks to do what will be accepta- ble to those whose approbation he desires, or whose disapprobation he fears. He is, therefore, but the exponent of them, and his doings will be as perfect a daguerreotype, as his skill and information can produce. He aims to do what will please them, and, if he fail, it is the result of his ignorance of their condition. He writes, preaches, acts, and publishes, what his wisdom calculates will receive public approbation. And when that object is gain- ed he is contented, as far as contentment can be ex- pected from such a condition of mind — a mind de- pendent on others — on others, perhaps, less culti- vated, less qualified to exert a good influence than himself — a mind hemmed in with vices and follies of works on works — a mind incapacitated to act as duty and truth require, because policy governs, be- cause others rule — a mind seeking praise of men in commending what God has forbidden, what reli- gion reproves, what infidelity to revelation sanctions, what treason to human progress justifies, and justi- fies because it seeks what is congenial to the sup - Dosed wish of men, 74 LIGHT PROM THE Have rnen intended harm by their artful poli- cies ? Policy makes war, and it makes peace. Policy governs countries, and controls armies. Poli- cy commands fleets, and makes citadels- Policy makes and unmakes men. Nations rise and fall under the policy of rulers. But the policy of one age, or nation, or individual, is not the policy of all. Policy is no settled principle of right. It can hold no claim to right, only as right is understood to be what is expedient, All things may be expedient under circumstances of what may be called adapta- tion, but are all things right ? If circumstances make wrong right, then right is only what circum- stances justify, and wrong what they do not justify. But if right be an immutable principle, applicable to all circumstances, the conduct of those who write, preach, act, and publish, what is welcome to the ear of popularity, may not find every thing they have done to be in accordance with the rule they consult. What is right, under this rule, has nothing to do with circumstances, except to control them. When men say, it is right, they mean what they say. But what makes it right ? Why is it right ? As these questions are answered, so right or wrong is evolved. Will all answer them alike ? Will all answer only correctly? We will say, no. But who answers wrong ? Who right ? That is the question which will most concern those who will write, preach, act, and publish, what the public will justify or condemn. We will write what we know, and we know that right is not wrong, nor wrong right. We will write what we know is right. But how do we will to write, or what do we will to write 1 As conditions require, or otherwise ? If we will to write as conditions do not require, is it either good or wise ? If we will to write as con- ditions require, is it not good and wise ? Do not, then, conditions control our will ? x\nd does not SPIRIT WORLD. 75 our will control the conditions? Just so far as one is dependent, so is the other. Conditions call into exercise our will, and our will answers the call by consulting the best good we can do. But conditions are variable and various. Is it not evi- dent, then, that as conditions vary will must vary, and as will varies so right and wrong vary — vary insomuch that what might be useful in one con- dition, might be useless in another, what would be best in one state would not be good in another, what would be a panacea for one disease would be no remedy for another, what would cure one man would kill another, and what would be right in one condition would be wrong in another. Policy may be wise, or unwise ? If wise, it is good ; if good, it is right. Right is good, wrong is bad. Wise policy is good and right ; unwise policy is evil and not right. Human policy varies, as human wisdom varies. When men consult the wisdom of men, they consult not the wisdom of God. When they write, preach, and publish, to gain the approbation of men ; they gain a meagre reward ; they seldom gain the good of wisdom ; they fail of securing what right demands ; they write, preach, and publish the wisdom of the world, which is wis- dom in selfishness. When they write, or do what is wise with men, they often write and do what is unwise with God. Is it right, then, to obey God, or men 1 If men, then it is right to do what will please men, without regard to their good or ill ? If men are the standard of right, men-pleasers are righteous ; but if God, then the question of policy, whether right or wrong, assumes a grave impor- tance. Wisdom will not justify the flattery neces- sary to secure the approbation of men, which we see in men who act in reference to that object. What meets public approbation corrects no public wreng, and what corrects no wrong is not good ; 76 LIGHT FROM THE because for any thing to be good, it must do good ; and doing good is not remaining idle, when the calls for relief ring in our ears from winter to summer, and summer to winter, from all condi- tions where the plague of ignorance scatters its mournful desolation, and where the awful wretch- edness of worldly policy controls the works of man. We see what we will expose. We see men, wo- men, and children, writhing under a policy which neither God nor angels can approve. We see them groaning under a system which withers every soul with evil, which n» policy other than divine can cure ; because two wrongs never make one right, and two evils never make one good. We see what, no man in the body cart see without our aid. We see one policy conflicting with another. We see wrong and evil disputing and wrangling with each other, and whole empires convulsed with the policy of worldly interest. We see anarchy and insubor- dination to laws, established on the basis of human policy, converting men into machines for mischief, and making machines of men to convert others to worse than mercenary outcasts. We see whole na- tions, writhing over the fire of jealousy, and burn- ing over the coals of wretchedness. We under- stand the secret. Policy is what has done all this. Policy is what will cure all this. Policy is what we shall study and use, and policy is what we shall oppose and overcome. But when 1 When the world shall write, preach, and publish, as we write, preach, and publish. When writing, preaching, and publishing shall be subservient to our control, or to the wisdom which controls us. And not till then. How long that will be, progress, in the knowledge of the truth to the wisdom of God, must answer. We see only a gleam of light on the face of the earth. We see gross darkness baffling al- most every effort to dissipate the gloom. We see SPIRIT WORLD. 77 the policy which closes the gates of entrance against us, We see the reason which men employ, the why and the wherefore of their opposition. We see some have concerns which need not be told, fears which should be commiserated, doings which solicit no revealment, wrongs which afford them a subsistence, errors which are a monopoly in crime, evils which cover their souls like sores of leprosy, wounds which degrade and disgrace by exposure, minds which will what is congenial to no reform, hearts which spurn advice from angels, feelings which sympathize in word and deed with ulcers of corruption, festering on the back of slaves, and man wronging man without remedy or restoration. We have sympathized and relieved, while they have scorned and derided. We have toiled and labored, while they have wondered and abused. This is the policy of men. This is the gratitude of men. This is the folly of men. This is the wages of ignorance. This is the reward of mischief. This is the doing of policy — a policy which subverts the good of the world — a policy which stains the soul with blemish that weary years of repentance can not remove — a policy which time nor eternity can overcome, while the will of man is set in its favor ; while the mind hugs it with the affection of a bro- ther, and nurses it as a child whose good demands its everlasting protection. Yes: this is policy ; but who admires, who adores, who loves, who obeys its mandates ? Look over the history of the present era ! Look over the history of angel visits to the sphere of man. Who writes, who preaches, who publishes, without consulting the ignorance and ap- probation of men ? Alas ! Who ? We will answer. He who writes, preaches, and publishes, that which does good, that which does no evil, that which wrongs no man but benefits all. He is the man whose policy is governed by the 78 LIGHT FROM THE wisdom of heaven. He seeks good, and his works prove it. He stands like an oasis in the desert, like a pillar in the temple of God, like a ship on the wave of waters, like a rock on columns of granite, like a planet on the circle of spheres, like a world on worlds of affinity, like a man who acknowledges a responsibility to God and a duty to others. His policy will stand when rolling years shall vanish away. It will not be moved when crumbling earths and wider seas shall sink to rise no more. It will be forever wise, and forever good as wise. Minds will show wisdom or folly. The day will come when works will reveal their merit or demerit. The day has come when spirits see who seeks to please God, and who covets the approbation of worldly wisdom. The eyes of the upper world are on the lower. The works of iniquity, as the works of good, are all within our vision. No retreat can conceal crime from us. Its naked deformity over- comes the midnight. No wisdom of man can hide the sins which open to our view. No work or de- vice escapes the inspection of God. All things written, preached, and published, never can, and never will, pass the judgment of his bar, without a just recompense of reward. He sits on the throne of the universe, and that throne is the invisible pre- sence of his infinite justice- He loves, but he re- wards. He chastens, but he loves. He lays open the sores of disease, but he cures. He writes, but nature is the parchment. He preaches, but it is a still and sweet voice that breathes words of mercy on the noiseless air. He publishes, but his book is worlds on worlds with infinity superadded. No man can comprehend the wisdom of his writings. No man can soar to the brightness of his message of love< — love which no imagination can survey — love which no mind can fathom— love without centre or circle, degree or Jimits, boundless as the immensity SPIRIT WORLD. 79 of his works, eternal as the durability of eternity, and unchanging as the structure of his mind is in- finite. No mind need wish what is not his to give, nor hope what it is not his will to grant ; for vain must be the attempt to wish or hope for mercies be- yond the measure of his wisdom to bestow, or love to grant to mind in the progress of its development. Works produce changes— changes in men and things — changes in conditions and relation — changes in morals and religion — changes in duties and obli- gations — changes in social and civil contracts — changes in government and discipline — changes in rewards and punishments — changes in customs and habits — changes in means and measures — changes in every thing but what is unchangeable. Change is nothing new, as a change, but all changes devel- ope new things. When change comes over mind or matter, the thing changed is different — it is not what it was before. Change is work, work is to change. Change is to change what is supposed requires a change. All suppositions, however, are not useful. All changes, wrought upon suppositions, are not beneficial. Suppositions are not alwyas facts. Changes wrought not on facts are false to progress, false to happiness, false to the good of man. Sup- position is often mischievous, and works of mischief are works of wrong. When men desire a change, they will be wise to consult the facts concerned in the change. If they overlook the facts, the change may be ruinous. When men consult facts, they can not be deceived ; but when they reason from suppositions, mischief may ensue. When men sup- pose, they suppose upon probabilities . Probabilities are not always facts. When probabilities are not facts, disappointment must result. When men are disappointed, they will suffer the consequences of their folly. Their works provoke their own re- ward. 80 LIGHT FROM THE Changes concern all who are affected with them. They concern the worked, and the individual changed. They concern those interested in the good or ill done. Who is not interested ? Who has no interest in the weal or woe of a brother 1 All will see what is truth, and when they see the truth, they will acknowledge an interest in the wel- fare of all souls, on earth or in heaven. There is a tie which no mind can unite, binding the whole work of God together, binding all mankind with a cord of sympathy indissoluble as immortality, and which unites all in one, and one in all. When minds contemplate a disturbance of this work of God, they are faulty, and disappoint the good of all, and the one in all. They commence a work which they can never complete, a work they can never consummate. It is, therefore, the extreme of folly to attempt a dissolution of a tie which God has ir- revocably made. No man can change it, nor can he change the relation which he sustains toward God or man. He may seek what is incompatible with that relation, he may change what is right into wrong ; but the relation and the obligation of that relation he can not change. No supposition, no work predicated upon a supposition, denying that relation, can stand. It will fall with awful power on his own head. Such has been, and such ever will be, the curse of all changes disagreeing with the obligation of universal brotherhood. Neither time nor distance, neither belief nor unbelief, neither weal nor woe, neither riches nor poverty, neither virtue nor vice, neither bond nor free, alter the immutable law of relation between mind and mind. As well might earth disown her offspring, as well might suns deny their circles, and moons their dependence, as well might day exclude the night and night the day, as well might all things work without a mover and SPIRIT WORLD. 81 move without a work, as for mind to deny its rela- tion to mind, and God to all mind. Change, then, either supposes something favorable or unfavorable to the relation subsisting as a bond of union between all souls. It designs a change. It sets in motion means equal to change one condition to another. When that condition is changed, it must be better or worse than when in the former condition. If better, it is wise, if not, unwise. When changes, therefore, are wrought by the wisdom of Heaven, they must be wise and good ; for no un- wise or evil thing can proceed from a good and wise fountain. When changes are made by the wisdom of man, it would surprise itself, if selfishness had no concern in the work. When selfishness enters into the change, it would surprise itself, if all men shared in the benefits of the change. Selfish- ness and relation, with the obligation of that rela- tion, are antagonistical. With one, all is the inter- est of one, with the other the interests of all are in- cluded in one. When we say all, we mean all interests are subserved by individual sacrifice, When we say one is the interest of "one, we mean, all other individual interests are considered as aban- doned to selfish aggrandizement. Change is seen in the face of the material world. Wonders have been performed on the ground you now rest. It is not what it was. You wonder at the change. You wonder at the wonder. You witness a change in all animal and vegetable forms. What was, is not. The transitory is writ- ten on the leaf of every flower. The wind of autumn blows, and the seared leaf falls. The winter comes, and death reigns. Contemplate the desolation. See what wind and storm have done. See what cold and ice have done. Not a flower, not a brook, not a work of smiling sunshine, not a man, nor beast, nor bird, nor insect, but what feels the awful visi- 82 . LIGHT FROM THE tation of wonder with mournful sadness. We see what will change this sadness intojoy. The morn- ing glory of spring revives what chilling autumn has made desolate. Under its genial influence the mourning winter of death, as it is called, passes into sweetness of victory. Who contemplates with us what wisdom sits enthroned on the bosom of decaying worlds on worlds of vegetable life ? Who believes that life remains among the dead and buried of winter ? Who supposes that whole em- pires of vegetable life will revive, and, reviving, adorn the land they would ever inhabit ? We will say what wisdom has said. We will say what nature has said is true. And what nature is to flowers, God is to man. He wills what men call death. Change is alteration. Nothing changed is the same. When wisdom changes, the change is good. When folly changes, it is evil. No change in na- ture makes the thing changed worse. All God does is wise, and wise because good. Alas ! does the wisdom of man comprehend it ? Does the per- ishing form of flower indicate wisdom ? Does the seared leaf of autumn denote wisdom ? Is nature true to wisdom ? Why, the desolation of blossom- ing empires laid waste ? Why, the ruthless hand of the destroying angel overcoming the innocence of smiling nature ? Are these the works of wisdom — a wisdom true to good 7 No man can fathom the inscrutable purpose of wisdom, unless her voice be heard, and her language understood. The wis- dom of men sees gloom and desolation. The wis- dom of God sees glory in gloom, and beauty in death. The man of the body sees wisdom in self. The man of heaven sees wisdom in all things. The day of death is sweeter than the day of birth. The opening flower of an immortal mind blooms to die, and dies to live. Such is the aspect of nature to, SPIRIT WORLD. 83 mind. But really wisdom sees no death. It sees a change. Death, apparently, dies to live. It dies to beauty in one form, to assume a glorious beauty in another form. It dies when disease works in changing death to life. It dies when colors fade to tints of rainbow hue. It dies when sweetness pas- ses into fragrance sweeter still. It dies when weary summer fills gloomy autumn with the luxury of life. You wonder at the spectacle. Harps hang in mourning. The notes ot song die on the lap of abundance. The wail of moaning minds vibrates the sadness of the disconsolate. The music of song wafts no solace to the heart of the bereaved. Wis- dom sees the change. Wisdom works the change. The change is death — is life. The change is gloom — is glory. The change is mourning — is fasting. The change is sadness — -is joy. The change is wise — is good. The change is decay — is progress. The change is of mind — is of God. Wisdom sees change in mind. It sees what mind does not see. It sees a stream — not a stream ; an ocean — not an ocean ; a world — not a world ; a circle — not a circle ; but worlds on worlds of life in death. It sees mind overcome mind, sees it as it weeps over the bier of a cherished form, pouring melting tears on the coffin that is soon to sink into the desolate chamber of worms — soon to pass away in dust to be known no more like the perishing flow- er. Alas ! what havoc has death made ? What wretchedness saddens the souls whose winter of be- reavement has stilled the song of joy, and made de- solate the widow, and her orphan children ? What wisdom sees they do not see. They see the gloom of night resting over the grave. They see the dark curtain of worldly wisdom, smiting their minds with intense suffering, as it opens no window of hope, no world of joy, no wisdom but ashes, no so- lace but wretchedness, no consolation but grief, no 84 LIGHT FROM THE beauty but dust, no glory but darkness 4 , and no sun but sorrow, shedding tears hot with anguish, like melting drops of lead on the widowed and orphan- ized souls of mortality. What is the cup of one is cup of many — of all in varied form. What has been will continue to be, until change shall come over the world of mind, and the dawning light of truth chase away the wretchedness of angry works of darkness. We would come to widows and or- phans in their solitude, and bring the cup of salva- tion ; we would take away the sting of death ; we would unlock the gates of wealth ; we would open the treasures of wisdom ; we would change the gloom of bereavement ; we would dry the widow's and orphan's tears ; we would kindle the flame of glory, which burns brighter and brighter ; and we would save their minds from the evils of the calami- ty ; but who arrests our attempt ? Who sacrifices the mind's dearest boon ? Who writes, preaches, and publishes, fraud upon fraud, deception upon de- ception, scandal upon scandal, evil upon evil, to counteract what we intend for the good of all ? An- swer, all who oppose the tidings we bring. AH who write, preach, and publish what wisdom in self- ishness justifies ? All who combat a philosophy they have not the wisdom to expose, or the common honesty to acknowledge. All who glory in their own shame, because their deeds are evil. All who riot in wrong, because wrong gains plunder from hands, bleeding with wrong to wipe away the ills of life. All who combine to undo a work com- mended by God, and consecrated by his eternal wisdom. All who hazard the interests of a world to gratify the ignorance of a world. All who grati- fy the ignorance of a world to vindicate the pride of wealth, popularity, and selfishness of individual poverty. All who wish to be kings, nobles, mas- ters, rulers, and captains over the hosts of Israel, SPIRIT WORLD. 85 and are willing to bow down and do homage to the .work of men's hands, that they may secure the worthlessness of their folly ? Such are they who wonder at the disclosures from heaven, revealed in these days of spiritual famine. Such they who wonder, because honest and fearless souls have found a truth which they have not found. Such are they who wonder, because this truth has been revealed unto babes, and not unto those who are wise in their dvvn conceit. Such are they who wonder, and tremble when they wonder, because the arm of God is made bare to write, preach, and publish his salvation, without the aid of fawning sycophants or hireling slaves ; who make a mer- chandize of their own wisdom, who sell their own rags, to men, women, and children under the frau- dulent pretence of saving their souls, when the wis- dom of selfish gain is the real object. We wonder. We deplore. We weep. We come to change what is wrong, and work a change that will make all souls rejoice with everlasting joy. Change is perpetual. Change is not confined to things temporal. The spirit world is full of change. All things change but God and his perfections. He alone is unchangeable. No change in his wisdom is necessary. No good could be attained by such change. He is forever and ever the unchanging cause of all changes. But when we say, heaven changes, it is not as matter changes. It is not as forms change on earth. It is not as mind sometimes changes in the body. No : nor yet as the flower, the insect, the shrub, and the face of nature under- go changes. But there is a change, and that change is glorious — that change is good — that change is progress ; and that progress is the resurrection. It is a resurrection unto victory — a victory subduing to selfishness, subduing to ignorance of spirits, sub- duing to pain and death, subduing to worldly fame E Ob LIGHT FROM THE and honor, subduing to passion and revenge, subdu- ing to all the evils which disgrace and degrade the minds of men in the rudimental sphere. It is a re- surrection, so called, because it elevates mind from death and works of darkness. It is a resurrection, because the soul is free to explore the works of God, and admire the wonders of his glorious tem- ple. It is a resurrection, because the same immor- tal, that dwelt in first sphere, rises new born into the second sphere. It is a resurrection, because the same spirit, which inhabited the body, inhabits a body not of earth. It is a resurrection, because the spiritual body is an exact miniature, or identical likeness of the human body. It is a resurrection, because this change is so called. We say, so call- ed. By whom? By spirits instructed in the wis- dom of God. We see as we are seen, we know as we are known. Such is change in the resurrection. But it is not instantaneous, It is not the work of a moment, an hour, a day, a year, or an age ; it is the work of eternity. The resurrection is the pro- gress of the immortal mind in the knowledge of the truth. It can never end, because eternal pro- gress has no end. It begins, but ends not. It is unwise to say, after the resurrection, or beyond it, because a thing can not be after or beyond itself. What is, is not after is. After is an impossibility. Eternity has no after or beyond. We see no after the resurrection. Neither is there any thing beyond it. Hence, change, or the thing changed, is a work of eternal progression. What we see we know, and what we know can never be untrue. It can never be overthrown. Truth is one thing that never changes. It is like the wisdom of God immutable. It is what God re- veals. And what he reveals nothing can change. All revelation of God is true. All things are not revealed to men. All things are not revealed to SPIRIT WORLD, 87 spirits- But revelation is progressive. All revela- tion is progressive. It will never end, because its ending would arrest the progress of mind, and limit the wisdom of God. It is unwise to say, that wisdom can be controlled, becauseno power ex- ists which is competent to do it. Weak minds concern themselves about what spirits should, or should not reveal. They profess to desire a change among men — a reform in society ? But how is that reform to be effected ? Can it be effected without a revelation ? How is truth to be understood without a revealment to the mind ? And what is revelation but a revealment of truth? We sympathize with revelation, but we do not sympa- thize with the hostility it receives. Men of high repute in the body, profess what they do not prac- tice. We see them writing, preaching, and pub- lishing sermons, tracts, and essays, showing the ad- vantages of revelation ; and we see the same men writhing and gnashing their teeth against all dis- closures of truth from heaven, not under the ban of their especial dictation. We see them signing death warrants against the spirits, and haranguing the populace with bewitching words not to believe the revealments made by spirits of God. We see them write books and sermons, we hear them eu- logize the revelation of God as divine, and call upon men to observe its laws, which are made plain by the inspiration of spirits. All this is well. But who denounces revelation ? Have we not re- vealed the truth ? Have we not disclosed facts wor- thy of their regard? Have we contradicted the laws of God ? Nay : but that is not the secret. We have contradicted the laws of usurpation, the laws which uphold men in wrong, the customs which glorify men, and debase the soul, the customs which pervert jus- tice, and injure the mind, the habits which are wretch- ed with shame and misery, and work oppressive- 88 LIGHT FROM THE ly, with burdens hard and severe, on the shoulders of brethren and sisters, whose salvation is dearer to us than the approbation of selfish ignorance. Have we clone what God has forbidden ? Have we contradicted truth ? Have we degenerated in morals 1 Have we abused our high calling ? Have we disgraced our profession ? Have we robbed widow's houses? Have we gainsay ed the revela- tion of God ? Have we distrusted that revelation ? Have we commended revelation, and then signed resolutions declaratory of our opposition to revela- tion ? Have we said, revelation was complete and satisfactory, and then elaborated with our own hands such improvements, and extenuated such amendments, as would justify what we wanted to make that revelation conform to our creed, or our sectarian notions of right. If we have, then let him who is without sin cast the first stone. But, if we have not, who will justify himself before God in condemning what he knows not of. Change is what conciliates hostile minds. Change is productive of reconciliation. It is productive of works meet for repentance. It brings good out of evil. It never opposes its wisdom. It never quarrels with itself. If wise, it never shuts its eyes to its own interest. It never writes, preaches, or publishes, what it dis. approves. It never spurns counsel in its experi- ments. It is adventurous. Not so, with stupidity. Not so, with dulness. Not so, with indolence. What is change but adventure ? What is the spirit world to the world below, but coming to where we adventure upon what is before unknown ? What is wisdom but adventure ? Change is wise when good. When change is wise, wisdom is obtained by adventure upon works which are wise, and wise because good. When mind seeks knowledge, it seeks to change itself, it seeks to disperse ignorance. It seeks what is more valuable. It seeks to remove SPIRIT WORLD. 89 what is valueless. It seeks what is called progress, change, wisdom, good, happiness. Progress is not in idleness, but in industry, effort, zeal, wisdom, and knowledge of the truth. He who seeks wis- dom, seeks to progress, and he who progresses is wise — wise because he is made happier. He who is made happier is changed. He is what the change has made him. Changes are not always productive of enjoyment. We see changes, wise and unwise. We see men change men. We see mind controling mind. We see selfishness and ignorance controlling selfishness and ignorance. We see wars, contentions, mur- ders, strife, wrangling, controversy, mind opposing mind, force opposing force, and all for what ? What, but to become masters, victors over" the subject — the vanquished ! What, but to govern, and make others do their will — make others do what they would not do without compulsion ? What, but to rule, and rule as interest and selfishness demand ? We see wonders where changes occur. We see men mocking over wretchedness, to make that wretchedness more perfect. We see warriors chang- ed from men of noble and sympathizing hearts to demons of madness. We see minds nurtured in the art of killing men, as beasts would never kill, in a land where Christianity is taught to old and young — in a land where Bibles and Testaments are not needed to show the enormity of the wrong — in a land where peace and plenty reign, but hunger and crime abound — in a land where the Lord's day is made vocal with songs of praise, but words of rule and words of war, words of friendship and words of contention, words of hope and words of fear, words of wisdom and words of folly, attend the wondering of God's people. We see men immola- ted, sacrificed, scourged, tortured, stolen, whipped, stoned, persecuted, imprisoned, scorned, taunted. 90 LIGHT FROM THE reviled, and abused, all where Christianity, in all its enlightened wisdom, is preached ; and professors unite in wonder, because the work of reform, of progress, moves so tardily, so sluggishly. We see men willing, yet opposing reform, praying for, yet condemning the means of progress, believing in, yet opposing the resurrection unto life. Does not mercy wonder. Where are the tears of the penitent ? Where are the altars, where the sacrifices, where the humanity, courage, and independence, equal to change the condition of men ? Ask ? Look ! Where ? Oh, where will earth's weary sons and daughters find the needed wisdom? Where the wisdom that changes words of strife into words of peace ; words of contention into words of mercy ; words of bitterness into words of sweetness ; words of cruelty into words of love ; words of hate into words of reconciliation ; words of wrong into words of right ; words of falsehood into words of truth ? Where will you go 1 To whom will you go ? Jesus has been with you ; he is with you ; but you heed him not. His voice rings in your ears, as you open the dusty lids of his history ; but the sound dies on the page which unfolds the bright- ness of the land where the pure in heart live for- ever. His voice is heard — heard only — but not obeyed. Where, oh where, will the weary find rest? The resurrection is come, but where are the children ? The world of progress is open, but who walks in her footsteps ? The world of change is at your calling ; but who changes for better ? Alas ! Who glorifies God by doing good to his bro- ther, who visits the sick with works of assistance, who opens his soul to the widow and the fatherless ? These are questions which the resurrection must lay before the world of mind, as they are now open to the eye of God. They are questions of more importance to the soul, than the wisdom of selfish. SPIRIT WORLD. 91 ness — -of more importance to the mind, than wealth, luxury, fame, honor, or all that earth affords. They are of more importance than all else besides — we say, than all else ; for no mind can enjoy the world below, or the brighter world above, who is destitute of the qualities essential to true joy. No mind can enter the sphere of the blessed, the circle of holi- ness, without wisdom, without love, without works. Vain is the boast of empty profession, vain are the pretensions of profession, without change, without works — works which Jesus approved — works which God will approve before the throne of his judg- ment. Who, then, opposes change? He who continues in wrong. He who walks in ways he should not go. He who disowns the religion he professes to love. He who derides the truth, lest the truth should be evil spoken of. He who bargains wis- dom for selfish gain, who enters not into the sanc- tuary but to please men, who worships only with lip service, who warns but takes no warning, who adores the idol of mistaken dreams of heaven, who pays his oblations to windy words and senseless customs, who welcomes the tidings of a resurrection unto life, but operates where no resurrection will save him — operates as a beast, burdened with a load he can not control ; for such, change is required, change must be had, and change will be had, before they can be as happy as the happiest. Circles make spheres. Circles compose circles. When men say a circle of friends, what does a cir- cle mean, but a gathering of kindred or friends to enjoy the society of each other ? Circles are some- times formed within a circle. All circles are with- in other circles. There is no boundary to infinity, and, therefore, the infinite circle surrounds and includes all other qircles. We write what our cir- cle knows. We write what other circles, perhaps, do not know. We write to instruct, not to receive instruction. We write to be useful to others, not to be useful to ourselves. Wisdom is neither increas- ed nor diminished by communicating it to others. Instructing others is not progress, only as others become instructed. Circles receive instruction. Some circles receive instruction, and progress faster than others. Some have better advantages, possess better facilities, have more industrious learners, and retain what they attain with greater ease and less difficulty than others. Circles are schools of learning. In each well regulated school a preceptor is necessary. He is the teacher. He controls the students. He aids the student in what will be useful to his suc- cess. He wills obedience to rules of government. All disobedience is punished. No school can pros- per, no student can learn what is useful without or- der, and no order can be maintained without a governor. All disorder is insubordination to gov- ernment, Where no control is manifest, disorder LIGHT FROM THE SPIRIT WORLD. 98 and confusion must exist. All nature vindicates this proposition. The world of matter and the world of mind, would be a world of disorder, and a world of wretchedness, without a governor to con- trol. It is only by infinite authority — -authority which can only exist in an infinite Mind, that an infinite universe is obedient to his will. No mind can control all things but God. No mind can con- trol what God controls, or any part of his control, without controlling God, and were it possible for any mind to control God, God would not be supreme — the controller would be his superior — would be God. Hence, all circles, without a head, can not long maintain the body. They must perish. As well might the world of matter roll round its centre with- out a centre, as for a circle to move harmoniously without a head — a centre— a governor, a teacher. It is as impossible for any circle to gain wisdom without a teacher, a superior, one competent to in- struct, as it is for the student of nature to learn what nature is without nature — without the lessons she affords in her works and wonders. But we see some minds who have resolved upon principles of action in circles to which they belong, at war with the science which they profess to love. They are subverting the professed objects which they seek. We see circles professing a love of order in nature, divested, or rather disinterested in any order for themselves. To them, order is well in the govern- ment of God, but order is not well for circles. And these are professed philosophers, but their philoso- phy is folly in the sight of angels. Indeed, what worth is there in any philosophy which may be prac- tically discarded ? How can truth be of any service to him who rejects it ? Hold up your heads, ye circles who teach men to obey God, and the wisdom of God in nature, and vet refuse to obev yourselves. E— 2 94 LIGHT FROM THE We see you have— what ? faith ? No, not even as a grain of mustard, but you have — what ? What you have — -circles without progress — circles who believe in progress, but progress not— circles who will to have freedom — -abused word — freedom where the wheels of progress are all held in durance — freedom where no mind can be instructed, because all will not follow nature, and employ teachers of wis- dom to set them free from the bondage of ignorance. Why, circles might as well say, I am sick, but 1 am well ; I am unhappy, but I am happy ; I am a student of nature, but I learn nothing ; as to say I am for freedom, where freedom to improve the mind in the knowledge of the truth, is the freedom of a slave in chains, a prisoner in prison, a learner in walls, fortified with freedom on its terraces, but slavery within to control the prisoners ; for there is no servitude more debasing than disorder, confusion, and misrule. We have seen circles meeting for the ostensible object of learning what others had to say, who were no wiser than themselves. It was said, but who was the wiser, or better for the saying • it was told, but who was benefited by the tale ? Who stepped aside to practice what he heard ? Who went home not distrusting the story ? Who observed the or- der which governed the communications made by spirits to citizens of another sphere 1 Who will answer, I love the communication ? Who will say, I believe the spirits ? Who will not say, spirits write what is false 1 Who will not accuse spirits of writing what is untrue ? Circles will say what they will. What they will is human wisdom. What spirits say and write, is not human wisdom. Who, then, must decide ? He who teaches, or he who is taught ? Who will write what is opposed to his or her will ? Who will control ? If the me- dium controls, we do not. If the medium wills SPIRIT WORLD. 95 the communication, it is the will of the medium, and not ours. Circles ask spirits to advise. Spirits give their advice. But who obeys ? Who consents to follow it ? We see what circles do. We see they will to control. We see they work, in many instances, against us. We see others who work with us. We see circles armed with daggers to kill evil spirits, and we see that those who take the sword shall perish with the sword. Circles will find that they are wise when they come to a knowledge of the truth ; but we see not how they can get the truth, or advance one step in the way of its attainment, unless they will obey the directions, and follow the instruction of spirits. We say, follow the instruction, come what may, We say, come what will, obey. We must control, or we can not teach. We must write what we will, or we can not do what we design. There is no alter, native. Circles will do as considerations of law and order require. Circles may do as we instruct ; they may do otherwise. In one case, they will prosper ; but in the other, they will perish. This is true to the law of mind. It is true to the good of man. It is true to nature, and there is no philoso- phy worth having, that will encourage the student to hope for progress without complying with the rules which are indispensibly necessary to his suc- cess. When circles would progress, we would aid them. But circles, like individuals, must not ex- pect our aid, without they are willing to receive our wisdom. We can tell them what they are, and what they know, but who does this improve ? What does this do toward advancing the mind ? Nothing. It leaves where it finds. That is not our mission. We come to change. We come to beat men's swords into pruning hooks. We come to deliver minds from errors and wrongs — errors and wrongs 96 LIGHT FROM THE which some circles justify— errors which, in our efforts to overthrow, induce many to call us evil spirits — errors which have been falsely called good, but which are practically productive of mischief — errors which men know are inconsistent with the laws of nature, but which they love with affected fondness, because sanctioned by popular customs, education, and habit — errors repulsive to the free- dom of this sphere, but welcome to the inhabitants of earth, because ignorance prevails — errors which oppose needed reform, because needed reform is what some call evil — evil because the needed re- form attacks what they love — "The loaves and fish- es" of other's industry. We see what is demanded by impartial justice, but we see selfishness inter- posing her objections. We see circles watching with suspicion all communications made by spirits for their government and improvement, as though we were either incompetent to instruct them, or too malignant to seek their welfare. Some will write what is not written by spirits, and then others will seize upon writing which we have not written, to unlock the mystery . Their writing is not ours. They run with their writing against a wall, bruis- ing their own heads ; and then say, an evil spirit hath done all this work of mischief. They make a scape goat of their profession of faith in spirits, to cover their own wrongs. We see circles induced to credit the mischief of human wisdom to spirits who are the chosen guardians of their souls. We see what we will not here reveal. Circles will never advance, until they make up their minds to receive the instruction of spirits. We may labor ; but it is labor in vain, when resist- ance to our advice is overwhelming all we can do. Soon, those who now give counsel to the inhabitants of earth will pass into a sphere where we can not reach the world below. Others will take our pla- SPIRIT WORLD. 97 ces, but they will then be like unto us, as we are now. Nothing more of wisdom will they possess than we. What wisdom is to us, even so it will be to them. What wisdom is to them now, is folly to us. But wonders will be done. Human hands will not write what we never wrote, and then blame us for the folly. Circles will not always say, that the hand of correction is worse in us, than in evil men. Circles will not say wh&t we now hear said, that the spirit world is full of evil spirits. Circles will never learn wisdom by rejecting counsel, nor pro- gress in the truth by denouncing the communica- tions laid before them. We will say, circles will see what we see ; but they will not see what we see, until they learn to see. We will also say, that no circle should surrender a right to judge us by our works, but it is not right to prejudge a work before it is half completed. The defects of a ma- chine, in an incomplete state, are not just witnesses of what it will be when finished. Our work is only commenced. The incomplete fragments of written communications, designed as a work of progress on the part of mediums, have been torn from their intended connection, and bandied to the ear of prejudice, as relics of worse than bar. barous inhumanity. Notwithstanding the frag- ments were true to their designed position in the temple, yet unskilful workmen have cast them away among the rubbish of their own hands. How long it will be before these fragments will be restored to their place of destination, will depend on the indus- try of those who seek to find what they have cast away, and yet it is certain, that the key stone is as essential as any other to the completion of the build- ing, although the workman do not know where it belongs, or see its use. ®felte m Ctelfe Having sought and found other circles than those of the first sphere, it may awaken exertion and sti- mulate 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 de- veloped 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 differ- ence. 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 in- telligence 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 com- mand. 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 soy, we are aided by the wisdom of another and a higher LIGHT FROM THE SPIRIT WORLD. 99 sphere, it should not be understood, that all who in- habit this sphere are thus aided . Knowledge is not attained in any sphere without p assiveness. Exam- inations and investigations of n ature and the laws of the universe, are indispensibly requisite to the progress of mind; and those examinations and in- vestigations 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 as- sumes, 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 no- thing 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 eleva- tion 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 con- genial affections and affinities form circles of inte- rest and pleasure, it renews its attachments to cir- 100 LIGHT FROM THE cles with its accustomed avidity. But strange as it may seem, no other circle would so completely sa- tisfy spirits, in their corresponding affinities and re- lations, 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 dis- turbance. 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 be- cause 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 does not object, because that would be censuring it- self; 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 of spirits harmoni- ously associated together, each world being govern- ed by conditions corresponding to its will of im- provement, and its knowledge of wisdom. The first circle of this sphere has its type, or antetype, 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, mi- sers, winebibers, 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 of Arabia. But still they have what they want, for wisdom has so organized mind, if we may so speak, SPIRIT 'WORLD, 101 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 cir- cle. 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 sympa- thy to circles below them in wisdom and knowledge of God in 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 remov- ing those souls to a sphere, and to a circle in that sphere, where corrupt wisdom may seek what cor- rupt 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 102 LIGHT FROM 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 — a 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 ex- ist where all conditions are the same. All condi- tions, 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 exer- cised 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 expe- rienced ; 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 re- trogade to the condition of the first circle ; and be- cause we have no will to will a thing which is im- possible, and which is opposed to our will of pro- gress. 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 disci- pline. 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 condition, but it is also true, we have never done what they have done. We SPIRIT WORLD. 103 know as we see, and we see that what is satisfac- tory 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 can not 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 astonish- ed 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 un- enviable. 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 ? 104 LIGHT FROM THE 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. Consequent- ly, no circle can ever remove its own weaknesses, because not having the wisdom, it can not 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 offer- ing. They welcome no assistance, because they do not appreciate their need of it. We work to en- lighten, yet the light shines not on the darkness. We labor to instruct, yet instruction is disregarded, and disregarded because its advantages are not un- derstood. In this condition, all progress is retarded, because all means are disowned, which are essen- tial 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. SPIRIT WORLD, 105 When spirits do nothing, is when they arc inca- pacitated 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 op- portunity to make others know. Wisdom, being good, and the only source of good to spirits, it will be seen that two equals can not instruct each other. It will be seen that all, being equal, can not im- prove each other. It will be seen that unless each is improved by spirits of a superior wisdom, no im- provement 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 pro- duced, not by the spirit, acted upon, but by the one who acts. As the first circle has no power to im- part 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 it- self; 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 thev instructed others in wis- 106 LIGHT FROM THE dom ? We see wisdom can only be imparted where wisdom is possessed by the actor. The actor does not possess, and, consequently, can not impart wis- dom to those like himself. Hence, no recompense is shared by the first circle, because they are in. capacitated to do good to others. Circles of spirits, in this sphere, have what they want. When they want nothing, they make no ef- fort to obtain any thing. This condition is more unfortunate than criminal. It is unfortunate, be- cause it is wisdom to become wise. It is wisdom to become wise, because wisdom is the bliss of hea- ven. 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 cor- responding 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 low- est 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 expectations 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 advan- vantage, where nothing is changed by it. We see the deception which prevails on this subject among men. We see large numbers anticipating a change SPIRIT WORLD. 107 by to its requirements, and contradicts the wisdom of Him who made male and female for the purpose of working out the counsels of his own will— the wel- fare of children whom he loves. Marriage is dis- honored. It is dishonored by married and unmar- ried. The vow is broken. The law is violated. The covenant is disregarded. The union is not union. The union in form and appearance is dis- union and wrong. Have we no remedy ? Shall the wrong be continued ? Who will rectify it ? Who will change the conditions, and establish rules which will remove the evil from earth ? Have many who differ about their differences ever con- templated the wisdom of circles where no discord rules, where no wrangles are known, where no in- harmonies prevail ? Have they ever contrasted their condition with the union which is enjoyed by spirits of this circle of the second sphere ? If not, we would say, compare, and receive instruction. The wrangling alliances of many minds on earth are spectacles of wrong which need a remedy. They need a reform. But to reform the wrong we must reform the customs which produce it. We must change the rules which perpetuate the evil. We must change the laws which continue a custom of wrong in society. Indeed, what is custom but law? What is popular opinion but law ? What are the forms of marriage but law ? What are the condi- tions by which parties are legalized together but law? Do all these laws guarantee impartial justice to male and female ? Have women contemplated the in- vasion which custom has made upon their rights ? Are they slaves that they must bow to it ? Bow to a custom which denies them the rights exercised by men in forming an acquaintance, and selecting their companions for life? We see a monstrous injustice controlling the legalized forms of matrimony. We see youn? ladies consenting to an arrangement of i— 2 100 LIGHT FROM THE marriage, because custom has said a woman's rights are not as man's, because wrong has estab- lished rules of propriety, and made them slaves to the wrong which forbids the freedom enjoyed by the male, and because she would not violate the rule of propriety, however wrong and oppressive, however unjust and cruel, towed a man whose affin- ities would never be disturbed by differences, which, under other circumstances, would.be almost sure not to follow. To overcome the evil of a wrong custom, requires what those who have encouraged and sus- tained it do not possess— a work of authority which, when understood, will be respected and obeyed, thereby reforming the abuses which endanger the social enjoyments of human life. Not till a reform takes place in the custom by which marriage con- tracts are controlled, will minds unite in the order of nature. No till the rights of one party shall be regarded as the rights of the other, will mari'iage be a union of minds, and the wrongs of society be cor- rected. Not till wisdom controls the contracting parties so as to make contracts with regard to the conditions of mutual attachments, will men be hus- bands, or women wives. They may wed whom they will, but the wedding can not make dissimilar conditions similar. It can not harmonize what is inharmonious. It can not produce what should be produced. It can not make wrong right, nor will it make right wrong. What is truly disunited can not be united by any form of marriage, and when forms of marriage are untrue to the real condition of the parties, they are hypocritical, deceptive, base, vile, and unworthy of righteous submission or sup- port. They are professions of what is not a reality. Under such circumstances, many evils are continu- ed from generation to generation. The inharmony of two minds, professionally and legally united, is fruitful of more mischief and wrong than most SPIRIT WORLD. 191 minds will at first perceive. The most selfish work is not more wretched. Can any thing he more wretched than the wrangles which must ensue between parties, wedded only in the form of legal marriage ? And how is this evil to be rectified ? The custom which prevails between parties, extend- ing to one rights which are denied to the other, serves only to continue the wrong. The wrong can not be overcome without a change in the custom, and the custom can not be changed without a change in the minds of those who foster it. Their minds can not be changed without attacking the ig- norance on which it rests, and exposing the folly of its continuance ; and in turn this will meet with op- position, as all reforms have done. We have seen disputes and quarrels about differ- ences, but we have never seen harmony promoted by contention, nor good come from the wrangles of social discord. The works of mind at variance will not yield the peaceable fruits of righteousness, nor will contention produce order and sympathy. Is it not wiser, then, that minds who would wed by law should wed by affinity than wed with differences ? And if it be wiser, that affinities should be consult- ed, ought not equal freedom to be tolerated in the custom upon which such contracts are matured ] Ought not the custom to be abolished which makes it disgraceful for a lady to exercise the rights of courtship enjoyed by the other sex ? Ought any one to exercise control denied to another, in matters where both are equally interested] We see the evils which grow out of the prevailing custom. We see no remedy without an abandonment of that custom, because minds can not form the alliances most agreeable to their affinities, without contradicting the law which custom has established. We would not recommend an indiscriminate intercourse of the sexes, neither would we approve of marriage con- 192 J.IGITT FROM THE trary to the natural affinities, which are indispensa- bly requisite to domestic tranquillity. We will not recommend a change of custom, which protects the rights and privileges enjoyed in common by all. It is the inequality of minds, and the abridged rights of females that deserve attention. When minds prefer to wed, these mutual interests should be understood. It is folly on the part of the man to exact what will be a source of disturbance and vexation to him. Far better that his wishes to wed one whose affini- ties were dissimilar, should meet with a thousand disappointments, than to unite with one in legal mar- riage, because custom has deprived her of a com- panion agreeing with her affections. Far better that she should be allowed to consult her own. likes and dislikes, unbiassed by constraint of arbitrary rules, than wed one unlike herself. Such wedding would impair their bliss, if not make them both wretched for life in the body. We will write what we will. We will not write all we see. But we will write that marriage is abused, the law of God is violated, and the peace of parties united in legal covenants, wasted by the false and unwholesome customs and practices, which govern the matrimonial connection. We say what is true, that until these customs and practices become changed, so that equal rights shall not be interrupted by false delicacy, or the fear of offended rules of propriety, the relation of husband and wife will be enjoyed by only a small number of those who may assume that character. They can not often wed without violating custom, as they should wed. They can not seek their likes and avoid their dislikes, because custom has fixed a limit to pro- priety in making marriage contracts — the most im- portant of all contracts — while it admits of perfect freedom of opinion on all other questions of policy and property. Strange as it may seem, the most SPIRIT WORLD. 193 important of all contracts must be hampered and fettered with rules, which would be deemed an outrage to reason to propose, in regard to other mat- ters of interest. We will say, when the importance of consulting mutual affinities shall be appreciated, the customs which control unhappy marriages will be disregarded, and minds will be more likely to live and enjoy each other's society in such relation, than what they now do. They will live and act more in union, more in peace, more in love, and the reward of wisdom will not be withheld from them. There are some minds who wish counsel of spirits, but when that counsel is given, we see them neglect- ing it. We see what will obviate the difficulty. The person who desires a communication from spirits, notunfrequently supposes, that he is at liber- ty to consult us on subjects which are beyond our means of information. Though we are spirits — spirits who have once inhabited a body on earth — yet we are not infinite in knowledge and wisdom. The great mistake of minds in the rudimental sphere, seems to be, that they very generally assume the idea, that spirits must necessarily know every thing, or they are not spirits. This mistaken notion has involved much perplexity, and sometimes disgusted without convincing inquirers. The inquirer wishes to know what the responding spirit does not know. He wishes to know what the spirit sees it is impro- per for him to know — improper because what is proper in certain relations and conditions is impro- per in different relations and conditions — improper because spirits see what will do good and what will do harm — improper because what is good and true is not always good and true to the welfare of him who seeks a knowledge of it — improper because truth and goodness consist in the wise adaptation of things to conditions, so that no discord shall interrupt the harmony of social enjoyment. Some few minds are so far developed that spirits may consistently reveal to them many facts, which would be unwholesome to the good of others. This LIGHT FROM THE SPIRIT WORLD. 195 difference of minds in the bod}' - may be considered as a general rule, governing all wise spirits of this sphere in making their disclosures of things known unto them. When a mind is prepared by develop- ed wisdom to receive, it will be given and not with- held. When it is unprepared, as it often and gen- erally is, to receive a full and satisfactory response to all inquiries, the facts will be where we know is best for the inquirer and others. Some minds seek information. Some seek to test our information. Some seek to cavil and dispute. Some seek to in- jure the cause of spirit communications. Others seek to find what is true. We see who will be satisfied, and who will be dissatisfied. Indeed, to satisfy all the conflicting interests and desires of minds, would be as impossible as it would be inju- dicious. How can a spirit impart a knowledge of facts it does not possess ? How can a spirit tell what it does not know ? How can a spirit tell what it does know, when it sees that such knowledge will be perverted to the injury of the individual re- ceiving it, or the disadvantage of others interested but ignorant of the disclosure sought to be obtained ? Minds seek all knowledge. They seek sometimes what is wrong — wrong because a revealment would injure others — wrong because they have no right to seek the injury of others, but their good ; and wrong because the seeker would not be benefited, but in- jured with the injured brother or sister. Therefore, wisdom withholds a knowledge of the facts sought. Minds are differently balanced. Persons wish a knowledge of subjects beyond their capacity of com- prehension. They seek to run before they can walk. They covet information on abstruse science before they have learned the primary elements of instruction. To gratify what they seek to obtain, would be impossible. It would be impossible be- cause they would be able to receive only as thev 198 LIGHT FROM THE are prepared by wisdom to receive. It would be impossible, because law forbids that mind should ad- vance otherwise than by progressive development. The contrary course would disturb the balance of reason, and overwhelm the judgment in confusion. Indeed, insanity, madness, terror, and dismay, would most assuredly accompany such violation of na- ture's laws. With spirits it is greater evidence of wisdom to withhold than to impart, when the con- dition of the inquirer forbids it. We see what he needs, and he must be content with what we give, and as we give it. But he is not. He murmurs and complains because his wish is not gratified. He faults spirits because the ignorance of his own condition leads him to expect whatever he may ask. This is a very common thing. We see what will obviate the objection. Is he a man who believes in God ? If so, will he demand of God what he de- mands of us ? Will God answer ? Let him test the rule he has established foe our government in giving or withholding facts, by appealing to Him who knows all things, and who is never absent from him. Let him tell God he is not a spirit ; because, if he were, he could and would answer so as to re- move all his doubts. Let him ask God who hears, how old he is, how many children, or wives he has had, how many uncles and aunts, and what are their ages, names, and residences, and will he an- swer ? Why not ? He is present. Tell us why, and when ye tell us why, you will have the why of our answer to your objection. Is he a believer in the Bible ? If so, will he find any record of such inquiries, or any responses in. volving ;,such inquiries 1 Why not? If prophets and men inspired by spirits were what they profess- ed to be, why did not men and women seek an an- swer to like interrogatories, in order to test the spirits ? Where are the tests ? Where are the an- SPIRIT WORLD. 19Y swers in that Book of books ? If it be canonical because of the omission, then why not say the same of this book ? If it were wrong to answer then such questions, why not now ? If it were right, why were they not recorded ? If spirits who then communicated were justifiable in withholding, why may they not be now ? If they were not justifi- able, as minds say of spirits in this age, then they were unjust; and if they were unjust, who has confidence in their communications'? When these questions shall be settled, our minds will be under- stood, and our wisdom appreciated. Rules which answer for one age, will answer for all ages. Faults which have been charged upon us, because we have not attempted to give what the seeker has demanded, may be charged upon others whose relation is received as inspiration. And it should not be rejected on that account. Whatever minds may desire, as tests of our veracity, consis- tent with the progress of mind and the good of the seeker, will be cheerfully given, if within the limits of our information. But improper and idle curiosi- ty will not be gratified. We see who wishes what is proper, and who wishes what is not proper. We shall gratify the former, but not the latter. The latter will vilify, but he can not injure us. He will mock and deride, but we shall not return the mock or the derision. He will abuse and falsify the truth, but the truth is unharmed. He will speak evil of spirits, but spirits will not speak evil of him. He will wrangle about words, which spirits choose to express their minds, but he will not be gratified with his wrangling. He will not be satisfied with his abuse of spirits, or the words they have used. He will be dissatisfied with all he does to oppose the truth. There is not a mind in" the body who is sat- isfied, who is not dissatisfied, with the malignity that it has indulged against what we have revealed. It 198 LIGHT FROM THE is a war against itself. The fighting is all in its own mind. The sin is there, and where the sin is, there is the reward. Where the evil is, there is the misery. Where the plague rests, there is the fear, the anxiety, the distrust, the evil, that makes wretched those who cherish it. Who suffers, then ? Who perishes for the bread of life ? Who starves himself by refusing what will satisfy ? Fie who re- ceives what will satisfy, or he who rejects ? Is re- jection of things adapted to the soul's enjoyment a condition essential to happiness? Is the subject of spirit developments pregnant with unhappiness 1 Is what we make known a source of pain ? When we bring to light the wisdom of heaven, when we chase away the gloom of the grave, when we unfold the conditions of immortal spirits, and reveal the blessedness of a land to which humanity must come, are we not doing as we would that others should do unto us ? And yet our mission is faulted, our ti- dings discredited, and our revealments disputed. But who suffers ? Will minds traveling onward to a countiy, blame guides who wish to cheer their pilgrimage, because they volunteer to aid them on their way ? Have we not come as guides to wis- dom, as guides to harmony and peace, as messen- gers who seek to do what human hands have failed to do — elevate and reconcile the world to God and one another 1 Are we sinned against ? Is it he who sins that suffers ? or is it not ? Ye who sin must know. Ye who suffer must understand. We would bless, but ye revile. We would comfort, but ye rebuke. We would sweeten the cup of af- fliction, but ye would lacerate the wounded spirit. We would rob death of its sting, but ye would have death shrouded in darkness and despair. We would inspire minds with the wisdom of heaven, but ye would have the wisdom of your own ignorance. We would infuse the soul with gladness, but y© SPIRIT WORLB. 199 would reject the proffered blessing. We would ce- ment all minds in union, but ye would fight against our endeavors. We would banish sin and sorrow, but ye would drive us from our efforts. We would emancipate the slave in chains of ignorance and servitude, but ye would not be made free. We would do you good, but ye would not accept it. We would not do evil, therefore ye oppose our message, and reject our counsel. We would not do wrong, therefore our good is evil spoken of. So, are works of angels disregarded, and so minds are wronged who need the salvation we bring. So, is wisdom of spirits derided, but the wisdom of spirits does not suffer. The sin against spirits is a sin against the good of man. It is a sin unto death. It is a sin for which mind should not pray. It is a sin which reveals the hate of the soul — a hate of things holy and divine . It is a sin that condemns the wants of mind to woe and despair. It is a sin which will curse the possessor — curse him while the sin re- mains—curse him till repentance overcomes the evil, and the knowledge of spirits shall be received and obeyed. It is a sin which we have come to re- move, but a corrupt mind loathes the spirit's aid. It is a sin popular among men, as it is unpopular among the wise. It is a sin which other ages have beheld. It is a sin that mocked the message of Je- sus, derided him, and put him to death. It is a sin against the spirit that inspired him ; for his message is ours — to do good for evil, that the evil may be overcome. It will be overcome. It will not be suffered to remain. No human arm can arrest the progress of the truth. It will be opposed, as all truth has been opposed, but the opposition will not control what it did in other days. It will vanish like darkness before the light of the rising sun. It will disappear like rain on the thirsty ground. It 200 LIGHT FROM THE will sink like a broken barge to rise no more. The spirit of the Lord hath declared it. The spirit of the Lord will declare it in the face of its enemies. They shall hear what the spirit saith unto them. They shall learn the evil of their ways, and turn unto God. They shall not triumph over the people of the Most High. They shall not sin and suffer without an arm which shall open the door of wis- dom, and save them from the delusion that destroys. They shall go up to the house of God in company, and take sweet counsel together. They shall not divide the Lord's heritage, nor shall the divisions continue which feuds and schisms have made among the members of a common family. They shall learn the wisdom of angels, and unlearn the wrongs which they have cherished. But when ? When the knowledge of the Lord shall cover the earth as the waters do the sea. When the golden day of wisdom shall smile on the wilderness, and streams of light shall break forth in the desert. When the wonders of God shall be revealed, and all nations shall adore him in glory and praise. When the ly- ing vanities of the world shall perish in the blaze of light reflected from heaven. When spirits shall cease to manifest their presence, because their pre- sence will not be required to change the wrongs of darkness, and fill a world of sorrow with waters of salvation from the fountain of eternal wisdom. When the minds of men sin against spirits, they sin against themselves. All sin is against those who are guilty. No mind can sin unless the sin be against himself. Even when his conduct injures others, the injury falls upon himself also. The sin is the evil he meditates. When he meditates evil toward others, he draws the evil to his own soul. That evil is a curse. He can not be happy until it is removed. No mind can be happy that covets evil for his brother. Evil does not afford happiness. SPIRIT WORLD. 201 Evil affords misery ; and he who pursues evil, pur- sues misery. He pursues what will wrong himself. Evil is wrong. When man contemplates injury, evil, or wrong, he brings the injury, evil, or wrong into his own possession. It is his. He makes it his own. The injured mind is wronged, the man is a partaker of his own evil. The mind must have what it wants. If it want an evil to itself, or an evil to another, it is, nevertheless, an evil ; and as certain as it obtains an evil, so certain it is that it obtains a curse ; because an evil is a curse, other- wise it would not be an evil. Nothing is a sin which is not an evil. Nothing is an evil which is not a sin, a violation of some law of nature, or of the God of nature. It is evil, because such viola- tion is incompatible with happiness. It is evil, be- cause suffering is induced by it. It is evil because all suffering is produced by a violation of law. It is evil, because no other word will express what we wish to say of sin against spirits. Evil men are evil, because their works contradict the law by which ail mind is governed. Their works do not harmonize with the wisdom of God. They do not harmonize with their own enjoyment. They do not harmonize with the welfare of others. Hence a law of mind is disturbed ; a law which can not be broken without inducing consequences. These consequences are evil, and this evil is the judgment of God, expressed by the operation of the law of mind, which is unhappiness. The law is good. The violation of law is not good. There- fore, he who seeks to violate the law, seeks evil; and when he seeks evil, he gets what he seeks for. This is the reward. When he seeks the evil of others by works of evil, he obtains what he seeks for, because he brings the evil into his own mind. He can not put the evil away, while he seeks to find its commission by works of evil. He must re- 202 LIGHT FROM THE ceive what will not wrong another as it will himself. The sin falls with greatest severity on his own mind. Whatever others may suffer from his works of wrong, they suffer not as he who violates the benev- olent law of mind. Whatever injury others may sustain by his sin, it is trifling when compared with the misery of the doer of evil. Whatever misery his wickedness may occasion to others, they suffer as acted upon, and not as actors in the deed. They never can suffer as principals, though they may suf- fer as subjects of others' wrongs. They suffer only as others suffer who are wronged, but not as mind that wrongs. When men sin against spirits, they injure them- selves. The spirits of heaven write what will do good to minds in the body. Minds in the body re- fuse the confidence which their own enjoyment de- mands. They spurn the message. They throw embarrassments in the way of others. They pre- vent them from receiving the good they need. They resort to tricks and imposture to overthrow the good we would do to others. They sin against us, against the good of minds who require our aid, against themselves, and against God, who wills the enjoy- ment of his children by obedience to such law as governs the means of human happiness. Spirits are controlled by law, and, being governed by law — a law which makes others' good our own — a law which makes joy on earth joy in heaven — a law which makes happiness as others are made happy — they come to the needy with the wisdom of heaven ; but when we would do good, evil is present with us in the works of men, who would overcome what is needful to the wanting, thereby wronging themselves and others. All evil is sin against spirits, as it is against God, who doeth good. When men disturb the means which produce good, they violate a law which God SPIRIT WORLD. 203 has established to govern mind. The good is not enjoyed. It is not conferred, because evil controls to prevent. Have minds in the body wronged them- selves and others ? Have they no account to settle ? Have they worked against good? What have they said against spirits 1 What have they done ? Have we injured them ? Have they any fears of our in- juring them ? We wish them to answer, and answer truly. We wish them no harm. Why, then, ca- lumniate our endeavors to do good ? Will calumny and falsehood add to enjoyment ? Will the unhap- piness of mind with which they are associated in the body, contribute to their gratification ? Do they really wish that unhappiness to continue ? Could demons of pagan idolatry do more than that ? And will they continue in the work ? Will they still oppose the removal of unhappiness from the earth 1 Alas ! We will discharge our duty, whether men hear or forbear, whether men praise or scorn, whe- ther men aid or resist, and whether men obey or disobey, When men see what is true, the evil of opposing the views which we reveal will be no more. And when they act consistently with the religion they profess, they will not ridicule what they have not the power to overthrow. The age of ridicule is near its close. Men gain what will contribute to their own shame and confusion by opposing spirits. They gain what they must lose to be happy. No mind will gain what it expects by deriding a manifesta- tion of spirits. We see what it will lose. It will lose what would be of more value than all the wis- dom of man affords. Notwithstanding the value of friends and friendship is dear to the soul, it is not a remuneration for the evil of rejecting the will of Heaven. The mind that opposes the truth which we disclose, will not find the happiness we enjoy. The sin is in the mind. The law is there to con- 204 LIGHT FROM THE demn sin. The evil is there to fight against good. When men oppose the good we reveal, they oppose their own enjoyment ; and when they oppose their own enjoyment, who receives the recompense of re- ward ? When Jesus came with the wisdom of God, he reviled not the reviler of his message. He knew the reward of his opposers. He saw that their op- position was a wrong to themselves. He did not wish to aggravate that wrong, for he came to re- move it. He did not wish to curse them with a deeper wrong. He would seek and save. He would bless and curse not. He would love enemies ; and love never makes unhappiness. Confidence may be abused ; but the wrong is in the abuse. It is not the faithful who scorn righteousness, but the unfaith- ful. All scorn is evil. It is a sin. Mind violates law when it scorns. No matter who, or what, is scorned, the scorn is sin, unless the thing scorned be an evil. When mind scorns mind, there is no harmony between the two. If there be no harmony, there must be discord ; and what is discord but a disturbance of law, a violation of law, which is al- ways accompanied with a reward proportioned to the disturbance? The mind of our circle sees the dis- cord. It sees the unhappiness of mind in the body. It sees no remedy in discord to cure the evil. It sees no wisdom among discordant minds to rectify the wrong. Shall the sin continue ? Who responds No ? They who receive the wisdom of heaven. Who answers Yes 1 They who scorn the message of spirits. They who sin against spirits. They who preach and they who write against spirits. They who ridicule and scorn the tidings of deliver- ance. They who sell the good of their souls for the love of worldly gain. They who trade with world- ly gain to satisfy an immortal mind. They who cultivate their own ignorance to increase their own SPIRIT WORLD. 205 enjoyment. They who speculate in the vices and wrongs of others, to compensate the emptiness which exists in their own souls. They who practically deny themselves the happiness we promote by our endeavors to bless the needy, and make them happy. When men sin against spirits, they sin against the works of Jesus. There can be no veneration for his instruction, no veneration for his example, no veneration for his precepts, when minds wage hostility against revelation from heaven. There may be a profession of veneration, but where is the practice 1 Where is the witness of sincerity 1 Does he appear to testify ? What is his testimony ? Is it contradictory ? How so ? We will show. He says, holy men were inspired. By whom ? By a holy spirit. This is well. But when we in- spire minds, he says, we are deceivers. He testifies that what we say is false. But do we not testify that revelation is true ? Yes. Does he say, it is false? No; but he verifies what we say. He states that what we say is false, and what we say is true. Such is one among many inconsistencies, we might name. The sin is contrived for the purpose of wrong. We see what is the object. It is no new thing for men to attribute spirit manifestations to an evil source. When Jesus came and performed wonders by the aid of a spirit, the unbelieving Jews said of him, He hath a devil. He casteth out devils by Beelzebub, the prince of devils. When we mani- fest wonders, many say of those whom we have chosen to work our wonders, "they have an evil spirit. It is a devil who aids, who inspires." Who inspired the prophets ? Who inspired Jesus 1 Who inspired the apostles of Jesus ? Who said, they were moved by an evil spirit ? The same minds, or cir- cle of minds, tvho accuse mediums of the new era, 206 LIGHT FROM THE and say, they are controlled by evil spirits. When Jesus said, " These signs shall follow them that be- lieve," did he speak as one inspired by a holy spirit ? If he spake the truth, was the spirit evil 1 Was it an evil spirit that inspired him ? If not, why say these signs shall not follow them that believe ? We see men who profess to be servants of Jesus, disput- ing his inspired message. We hear them contro- verting his declaration. We hear them telling their congregations, that the age of signs and won- ders from heaven is passed — that Jesus spake what was true then, but not true now, and that the signs which he said should follow them that believe are not true in the present age. It is a singular dis- covery. No spirit of this sphere understands truth as a changeable thing ? We know that what was true when Jesus was on earth is, and always will be true. Hence, we say, that Jesus was inspired, and inspired to speak the truth. He did speak it, and we declare the same to men. It never was, and never will be untrue. And when men shall believe the truth which he taught, the same signs will follow them. It was not said, "these signs shall follow" those who would not believe. Nor have they. Nor will they. When unbelief overcame the confidence of the faithful in Christ, the signs ceased to accompany the words of life. This was right. Jesus never contemplated a wrong. He knew, as spirits knew, that signs and wonders would convince the unbe- lieving of the truth he sought to establish. He knew that when error and wrong were sought to be established, no miracle would be wrought to attest their truth. Hence, signs and wonders were designed by spirits to do good by confirming the truth spoken ; but spirits never designed what would do harm, and consequently never aided in the establishment of error. When error, therefore, was introduced into SPIRIT WORLD. 207 the faith of Christians, and they had apostatized from the purity of Jesus and his doctrine, no miracle could have been wrought without establishing the error and wrong which spirits desire to overthrow. This was the reason. No other need be given. When men believe what Jesus taught, the same signs will follow them, as he has declared in his re- cord. But they never can follow men in unbelief, because that would be a confirmation of their unbe- lief. Should the question be asked, Who, then, be- lieves the truth which Jesus taught 1 we answer, those, and those only, who are mediums of the won- ders and signs which Jesus performed. They be- lieve. By them spirits will perform such signs and such wonders, as will convince minds of that truth, which is necessary to their happiness. But no me- dium whom spirits will employ, will witness wrong and error confirmed as truth by us. These signs and wonders have already been wrought, in a quali- fied manner. The sick have been restored by our aid. The wonder will become a greater wonder, until every miracle which Jesus wrought, shall be wrought by the mediums whom we have chosen ; and, we will say, those miracles were many — many more than those which are recorded in the history of his works. His history is very incomplete, and the gospel which he proclaimed, is but imperfectly recorded. What is recorded is true, but many im- portant events are unfortunately omitted, Many things of great interest, to minds in the body, were spoken by him, which are not found in the history of his wonders. He told his followers the truth, but all the truth is not found in the record. So wretch- ed were the minds of men, that they have destroyed the history which conflicted with their wisdom. The spirits have seen this, and they have not work- ed miracles in consequence. But now we have resolved to work what wonders 208 LI6UT FROM THE may be necessary, because we can control minds as we wish in the wisdom of God. We can do what has been done in other ages. We can do more. We can do less. Without aid from spirits, minds in the body will not work wonders. Without wisdom from heaven, the work of reform must lan- guish. And yet what will reform the world from its wrongs and errors is disputed, and mind sins against itself. There is a judgment in which the wicked will see what we say is true. There is a day of judgment in which God will rebuke the sins of men. It is a day when the wisdom of God will reveal the wrongs and sins of those who trifle and mock the revela- tion, which is intended for the good of mind. This day of judgment will reveal the secret of all hearts, It will open to the gaze of spirits the evils of sin and error. It will work a reform that will socialize and harmonize the conflicting wrongs of society, and melt the elements of strife and discord in the oven of mortal consumption. This day of judg- ment is now, and ever. It will not cease till mor- tal cares and sorrows, sins and wrongs, shall be overcome with the peace and joy, purity and right- eousness of wisdom. It will continue till opposi- tion to spirits shall cease, and virtue shall obtain perfect control over all minds. It will continue till minds shall yield in perfect submission to the will of God, and nations shall learn war no more. It will exercise discipline, till reconciliation to God will not need its exercise to correct the wrongs of misguided mind. It will control what is opposed to itself, and establish unity and love in all hearts. Under its wise decision, the petty animosities and sectional jealousies of men, will be consolidated in everlasting brotherhood. Under its wise de- cision, minds will not write, nor preach, nor pub- lish what is a sin. not only against spirits but SPIRIT WORLD. 209 themselves. Then, wisdom will be honored, vir- tue respected, truth vindicated, wrong obliterated, sin withdrawn, tears, misery, pain, and woe, sub- dued forever. But when shall these things be ? When the glory of God shall be revealed from heaven, and when all shall behold that glory and sin no more. Then, and not till then, will our la- bors end, and the judgment of God triumph in the wisdom of his everlasting greatness and mercy. Repentance is reform. Reform is progress. Pro- gress is advancement in wisdom. Wisdom is of God. Folly is of men. As wisdom of God pre- vails over folly, so reform is worked among minds. No mind reforms without wisdom. All reforms are wise, and wise because good. All reforms are not reforms, which bear the name. They are not re- forms, because they are not good but evil. No mind is happier for them. Many are more wretch- ed. Such are not reforms, nor their promoters re- formers. But what promotes and increases the en- joyment of mind, without disturbing the harmony of a common brotherhood, is repentance. Some re- forms are of this character. Others are wrought as selfishness and ignorance desire. When selfish- ness and folly engage in a work, wisdom and worth do not aid. The reform is what will answer the de- mands of its promoters. It will answer the objects of those engaged, as their zeal and industry are in- terested. But who is benefited ? Who is injured ? We ask who ? They who wrong and they who are wronged are injured. It is no reform which does injury. And yet many reforms, as they are called, accomplish only this result. Many reformers are desiring nothing more wise. They seek as they find, and find as they seek. They seek to control with their own wisdom the wisdom of others. An- tagonism and bitter controversy arise. Each party seeks to overcome the other. Each employs its own wisdom and means to do what we are writing LIGHT FROM THE SPIRIT WORLD. 211 to undo. It employs means against, and not/or, the welfare of each other. Still both claim to be reformers and friends of mankind. Both need a re- form, and both must repent to gain the wisdom of God, and the happiness it affords. The sectarian opposes the sectarian. Each would reform the other. Each would control the other. Each would make the other as himself. Both can not succeed. Both may be disappointed. Both should be disappointed. Neither are wise. Nei- ther are reformers. Reforms do not set mind a- gainst mind. Reforms do not disturb the law of progress in wisdom. Reforms do not make minds wretched. Some reformers do more. They make minds miserable. Such reformers as are quarreling with each other, need a reform. They need a re- pentance which will save them from their sins. They need a repentance that will destroy their un- holy warfare against mind and the good of mind. They need a repentance which will teach them a lesson of wisdom. They need a repentance that need not be repented of. When they learn that lesson, their names will be written in the Lamb's book of life. They will be written on their fore- heads, and the world will see the reform and re- joice. Angels will rejoice, and be glad. But sectarians are hired servants. They must do their master's will, or their master will not be pleased. When their master is not pleased, they lose the smiles of his approbation. They lose the reward he has promised. They lose their expecta- tions of subsistence. They lose the confidence of other slaves. They are not ready for the sacrifice. They are opposed to change. They wish to retain their possessions. They are unwilling to surrender themselves into the hand of God. They know re- pentance would change their warfare against mind, but they kno^v that war gives them employment, 212 LIGHT FROM THE They know that employment gives them wages. They want the wages. They will not reform to lose the wages. They will not cease to do evil, be- cause evil affords them what they want. They will not reform, because reform hazards the means of temporal subsistence. Under these conditions sects wrong each other. They deny themselves the good which wisdom produces. They deny the doctrine they profess to teach. They deny the doctrine we inspire and write. They profess to regard the doc- trine of repentance, but they practically disregard it. They write against sin, against evil, against wrong, against crime, against hatred, against enmi- ty, against contention, and against wrangling, but we see no writing which reforms the writer. He writes to reform, as he calls it, society— to reform others, while others write to reform him. Such is sectarian reform. It never reforms itself. It ne- ver reforms others. It may create partizans. It may enlist sympathy. It may enlist soldiers. It may control congregations. It may influence socie- ty. But it may not do good. It may not unite mind to mind. It may not relieve the needy. It may not comfort the mourner. It may not do works meet for repentance, nor bless humanity with the wisdom of heaven. Neither will it advance mind in the knowledge of the truth, nor deliver it from the curse it labors to establish, by moral and wise means. Repentance is an abused word. It has been per* verted to mean what sects wish, to gain control. It is not used without implying submission to human authority. It is not understood that minds repent, unless others do as they do. They establish a rule. That rule is what they want. And what they want is the work of others. The work of others must agree with their work. Insomuch as it may differ, it falls short of genuine repentance. They, being SPIRIT WORLD, 218 the standard, judge of the quality by their own qualities. Such is repentance among sects. It is not repentance with spirits. It is not the repentance of heavenly wisdom. It is not the repentance which Jesus required. But it is a repentance suit- ed to the wish of selfishness. It is a repentance evangelical with the party to whom the subject be- comes united. It is party repentance. It is a re- pentance of the party. It is not of God. It is not of spirits. We disclaim all interest in it. We write to overcome such repentance. It bears no fruit of benevolence to the needy. It rectifies no injury to others. It palliates wrong. It smothers mischief intended. It restores nothing to others, when wrong has been done. Under wise men, re- storation was considered as evidence of repentance. When wisdom ruled on earth, the wronged were made whole — the injury was not repeated, but the injured were compensated. Sectarians require most of all, words, confessions, not deeds. They require other things. They ask support. He who sup- ports is considered a penitent, or a convert. He who will not support is considered impenitent, or unconverted. Hence, what is regarded as wise by one party, is not by the other. Parties wish to con- trol parties. Their converts are arrayed against each other. Both demand repentance and submis- sion. Both refuse. The strife rends. The battle rages. The reveille is beat. Recruits are want- ed. Bounties are offered. Heaven is proffered. Hell is threatened. Hope decides. The convert is made. But where is his repentance ? Whom does he obey ? Alas ! mind rules mind. Ignorance loves ignorance, and brother hates brother. Repen- tance is not there. Reform is not there. The blessing of God is not there. But woe is there. Wrong is there. And where wrong and woe exist, there repentance demands a sacrifice-— a broken j— 2 214 LIGHT FROM THE and contrite spirit — a spirit that feels the love of a brother to all, and acts as it feels. We see congregations of worshippers parties to the evil. We see mind abused, deceived, flatter- ed, with words that disgrace the religion of Jesus. We see whole congregations smiling in the face of such indignity to the cause they profess to love — smiling that smiles may encourage insult to the honest inquirer — smiling that smiles may convert the unconverted to the wretchedness of their idola- try ; but smiles and tears without works, are not the repentance we seek to promote. These con- gregations meet to smile, and be smiled upon. The minister smiles, the people smile ; but where are the sympathies for those whose rags forbid the smile? Have they no souls equally precious in the sight of God 1 Where are the works of reform over which angels smile ? Do they rise up, like gushing water, to smile on the faith proclaimed in the name of Je- sus ? Look at your cities ! See your gorgeous mockery of religion ! Temples consecrated to reli- gion, but destitute of philanthropy ! Altars burn- ing with oblations, but no child of misfortune re- lieved ! Are these the gifts your repentance seeks to bestow ? Are these the fruits of Christianity ? Let your jails and prisons answer. Let your works answer. Let your consciences answer, and answer faithfully. Let the poor, the needy, the unfortu- nate, the ignorant, the mourning, and the sorrow- stricken, respond to your answer, and then repen- tance will be something more than empty words, which lure to wrong and deceive. Religion calls for reform. Minds call for re- form. Angels call for repentance. Nature calls for progress. Wisdom responds to the call. But who objects ? No one. Who submits? The works must show. Repentance must show who submits to the call, and who does not. Repentance is not SPIRIT WORLD. 215 the tear of to-day and the wrong of to-morrow. It is not in smiles of congregated faces upon each other ; not in decorations and ornaments of costly magnificence, when hunger and want control vic- tims in the streets, and naked wrong goes unrebuked with others' industry on its back into the congrega- tion of the affluent. It is not in withholding the gospel from the poor, nor in wisdom which excludes them from becoming what religion and humanity require, the participants of what natural justice af- fords — a mercy denied them in most temples dedi- cated to God, yet used for the especial benefit of ex- clusives — minds which, if they have more wisdom, need it less than those who are excluded, because their means forbid entrenchment, as inconsistent with their more pressing wants. We see what repentance may do. It may re- form the mind, so that no child of misfortune shall need the disciplinary correction it now receives. It will [work what no other unreformed mind in the body can accomplish. It will unite minds, and minds united will be interested in the prosperity of each other, because they will be alike, It will control the evils and wrongs of ignorance. It will convert ministers and congregations to works of wisdom ; and it will work no harm to any one. It will ce- ment minds together in the bond of charity, and sects and parties will be dissolved in the water of affinities, made sweet by the baptism of her children in one common fountain of everlasting life. Repentance will show the object of spirit mani- festations in all ages. No age has needed reform more than this. No stage of progress has needed wisdom from heaven more than this. Whatever wisdom darker periods in human history have re- vealed, none bear witness to stronger developments of divine power than what will be required to over- come the wrongs of the present age, No repent- 210 LIGHT FROM THE ance was ever more sincerely required to develope the wonders of heaven than the present. Mind is now convulsed with mind. Divisions are more nu- merous, parties are more distrustful, confidence is nearly exhausted, and religion is nearly empty ; so that words compose nearly the substance, while a miserable skeleton of forms and ceremonies attracts no reverence for the beautiful spirit that once gave life and motion to the beautiful work of God. We will write a remedy. We will write what no wise mind will contradict. We will write — " What conscience dictates to be done, Or warns me not to do ; This teach me more than hell to shun, That more than heaven pursue." This will teach you more than duty to one, or fear of the other. It will teach you a repentance that will make other souls rejoice. It will teach you a wisdom in repentance that smiles on the degraded to win them with the smile to forsake their wrongs, and do as good to others requires It will teach you what no repentance of tears without works of of good can ever teach. It will make known what we are who write these pages to encourage the minds of men and women to abandon the strife and contention which now disturb the harmony of social order, and disgrace men and women by making them slaves to others without advancing their pro- gress in the wisdom and happiness of eternity. Wisdom with God and the spirits of this sphere write what those dependent on others do not write. We see who will reject our counsel, who will des- pise our reproof, and who will heed our advice. There are minds who will obey. Those minds are are not in the circle of the impenitent. They are not pensioners upon public favor. They love the truth because the truth makes them happy. They see what other minds do not see. They know what SPIRIT WORLD, 217 other minds do not know. They have found a re- pentance unto life. They have forsaken a repent- ance without works of righteousness ; and they will find a circle in this sphere which will not admit the works of evil within its embrace. No mind who wishes enjoyment in heaven will neglect its duty to the needy, will neglect that reform which will qua- lify it for a circle which is shared by the benevo- lent spirit. The pure in heart shall see God. The impure in heart do not, and will not see God in his wisdom, without repentance. Repentance only can save the evil-doer from his evil deeds. It is not a repentance in words that saves, but it is a repent- ance in works of benevolence. Circles of impeni- tent spirits inhabit this sphere. We see their con- dition. We see minds like them in the body. If circles of minds wish to avoid their wretchedness, : let them take heed to our warning. Let them take heed to our counsel, and repent of their sins. We ' have no selfish object to deceive minds in the body. Therefore, we admonish men and women to do works that they will not be ashamed to acknowledge in the presence of angels when they reach this sphere. We admonish all, old and young, who may read these pages, to do justly, love mercy, walk humbly, and write truly, what will do good to man- kind. We admonish them not to trifle with the wis- dom of this sphere, nor mock at the revealments we are permitted to make of things connected with the enjoyment of the soul. It is no trifling matter to wrong yourselves and others of the joy which duty brings. It is a solemn thing. It is not mirth to us to behold the wretchedness of minds in the body, who oppose our endeavors to bless the needy. It will not be mirth to them, when the realities of law and justice shall unfold the wrong they have done. It will not be mockery then ; no, mockery is the child of earth, but its victims are found in circles 218 LIGHT FROM THE removed from the body. They mock no more at the revelation from heaven ; but the wrong has been done, and they have no power to undo it. It is this which makes them less happy than others. It is this that makes minds in the body less happy than they might have been, had they restrained the wrong. It is this that needs repentance , It is this that needs reform for the good of mind. It is this that must be overcome, or the mind will not share the enjoyment of even the second circle. It is what will do no good. It will do harm. It will wrong all who participate in the work. Have we said all? Yea, more will be injured; while none will be benefited by it. Repentance is not a momentary work. A mo- ment may work something. It may enable the mind to resolve, but resolve is not repentance. Some minds resolve, but Jnever repent. We see them * pass resolutions to do, but the doing is not done. Ecclesiastical assemblies resolve to arrest the pro- # gress of crime. The resolution meets no opposi- tion. All give it their cordial concurrence. This is well. This is all. Crime continues. Poverty makes criminals. Wants are more forcible than convictions. The latter yield. The former pre- vail. The mind is arrested, convicted, and lodged in jail. The people pay the expense, and call it salutary. It is a salutary lesson of wrong, but the lesson neither improves the criminal nor the people. He is only disgraced to make him more shameless. The more shameless he becomes, the more bold and daring he will be in his depredations. He loses his respect and fear of public opinion. He feels dis- gusted with himself and community. He is wretch- ed in his sins, He is as wretched out of jail as he is in it. Both conditions are equal. When both conditions are equal, he will have no choice. Fear is overcome. Disgrace is removed. Jails and pri- SPIRIT WORLD. 219 sons are homes. They hide him from the scorn of the world. He feels scorn. He can not brook its insolence. Fie wishes revenge. He seeks its gra- tification. The scorner is his victim. He is mur- dered. The murderer is arrested, tried, found guil- ty, condemned, and executed. Who is satisfied ? Who is wronged ? All are dissatisfied, all are wronged. Nothing is right which does no good. All is wrong which wrongs. Wrongs do evil. Evil is unhappiness. Is the criminal wronged ? He has been wronged from his birth. His parents wronged him, ignorantly wronged him. They wronged him by neglect. They wronged him by ommitting to cultivate his mind with such princi- ples as would afford him protection, by affording him means against the demands of want. They wronged him by neglecting his instruction, in the wisdom of God, which would have overcome temp- tation by securing ample sustenance to his condition. They wronged him, because they were wronged themselves. They were wronged by the same neglect, by the same ignorance, and by the same passion of want. Not overcoming the wrong, they transmitted it to their child, The child wronged as he had been wronged. He wronged because he was not wise, and because his parents were not wise they wronged him. He was neglected. His mind was uncultivated. His soul was unwise, and, being unwise, it wronged others. For this wrong, others wronged him. They were both wrong. Two wrongs met. Two wrongs disagreed. Two wrongs wronged each other. They were both wrong, and they both suffered for their wrongs. They suffered as their wrongs made them suffer. But they are not the only parties to the crime. The parents wronged their child, being wronged themselves, and they suffer for the wrong. Com- munity wronged the mind of the criminal, and the 220 LIGHT FROM THfi criminal wronged the community. Both suffer. Both suffer as criminals must suffer. The wrong of neglect becomes the act of crime. The respon- sibility is not of one, but of many. The many suf- fer. They suffer the wrong of disturbance. They suffer the wrong of example, the wrong of trial, the wrong of all disturbance, which the wrong has cre- ated. Had duty been discharged, the wrong would not have occurred. Had the parents been wise, their wisdom would have been communicated to the child, and his mind would not have been guided by ignorance, nor deceived by wrong. Had commun- ity been wise, their wisdom would have counselled and aided a brother in the path where no wrong disturbs the harmony of social order, where no vio- lence wrongs the enjoyment of mind, and where no scorn involves the evil of suffering. But the evil of ignorance is general, and general neglect is pro- ductive of general misfortune. When minds who have neglected the wants of others, neglected the cultivation of their own and others' minds, shall repent, and do unto others as they would have others do unto them, the evils of society will be overcome. And is not this the interest of society ? Have minds no interest in that reform which saves them from suffering ? Have they no interest to be happy ? Are there no evils which they wish to see remov- ed ? Have they no choice whether or not others, with themselves, are made more happy ? Are they content in the wretchedness of crime that abounds ? We say, he who is content under such a state of things as we behold in the rudimental sphere, will discard our interference, will mock our entreaties, will riot in wrong ; but he who is otherwise, will work with us to overcome the evil, and will repent of his sins and errors. There are many evils which must be removed before mind can' be admitted into the higher circles SPIRIT WORLD. 221 of wisdom. We see intemperance wasting the forms of men. We see society wrangling with the unfor- tunate victim. He is degraded. He abuses him- self, his family, his friends, and society. He is not what he might have been. He is not respected. He is not loved. The hand of every man is against him, and he is against every man. He is proud, sensitive, feeling, and foolish. He is blind, deaf, and decrepid, but not beyond redemption. He is cheated, injured, and wronged, but the evil is not incurable. He is not as he may be. Others are not as they may be. He is not worthless, though his wrong be what it may. He has still a soul. He has still a mind that he can not annihilate. He may injure, he may destroy, he may prevent and delay the enjoyment which sobei\ habits would in- sure, but he has still a heart that feels its wretched- ness and disappointment. He has still a soul that needs wisdom. He has still a mind that requires assistance. Will he receive it 1 Will others do what will lessen and overcome the wrong ? Some will not, because his wrong is their imaginary right. His wrong is their business, their subsistence, their trade ; and as we might say, it is their sin, their folly, and their misfortune. Who has aided to over- come his habit, his sin, his wrong ? Who has aid- ed to establish and continue his sin, his wrong, and his suffering 1 Alas ! Many. Many are respon- sible for the mischief which the sin of intemperance has occasioned. Many will find that repentance alone can rescue the victim of intoxication, or save those who have made the victim what he is by their aid to swell the cup of human misery. Many will find that the degradation of the intemperate is not limited to that unfortunate class. They will find that all doers of evil are degraded in the sight of heaven. They will find that doers of evil are those who wrong a brother, as well as the brother who 222 LIGHT FROM THE wrongs himself. They will find that doers of evil are offenders of law, and that all offenders of law must answer to the law for the offense which they have committed. They will find that law forbids wrong, and wrong is an offense of law. They will find that he who doeth wrong to a brother must re- ceive the reward of law. Is not, then, intemper- ance a wrong ? Is not he who aids intemperance aiding a wrong ? Is not he who aids a "wrong doing a wrong ? and, if he be doing a wrong, must he not suffer for the wrong he hath done? There are those who shrink from such responsi- bility. There are those who deny the relationship, who seek to justify the wrong, because it is none of their business, and who deceive themselves with the deception that they are wholly right in contributing to the wrongs of others. Mistaken souls ! No ig- norance need be greater to consummate any mis- chief. We say, ignorance ; for what is a denial of of relation between mind and mind, but a denial of law, that holds in harmony all the elements of social good ? What is it but a denial of the chain that connects all minds to God, and each mind to all minds ? What is it but a denial oi all interest in another's welfare, all sympathy for another's woes, and all concern for the general good ? What is it, but destruction to social order, civil government, and civil law ? What is it but anarchy smothered by popular disapprobation, misrule concealed be- cause it is disgusting, and indifference which brutes would disown ? We see a law. We see a relation between all minds. We see a brotherhood. We see the demands of law. We see the claims of affinity, and we see that no brother can alienate the claims of that affinity, or overthrow the demands of impartial justice. Hence, wrongs concern all. It is the business of all, or should be, to overcome them. It is the business of all, because all are affected by SPIRIT WORLD. 223 the operation of the law. All are interested in what affects all. Whatever, therefore, wrongs a brother, wrongs a brotherhood. Whatever benefits a brother, benefits a brotherhood. They are all members of one body. They are all linked together by law — law which no brother can change — law which no brother wishes to change who perceives the blessing resulting from making others blest. They who see the law, and do as the law requires, will receive the reward of the law ; but they who deny the law, and refuse obedience to its require- ments, need a repentance to gain the second circle of wisdom and happiness. It is irreverent to deny what God has revealed. Reverence to God is a divine command, Those who write what God has written on the pa^e of na- ture do well. Those who oppose that writing do wrong. When minds examine that page, they will see the law of love and wisdom written in golden letters of mercy. They will see that what the law demands of one mind, it demands of all. They will see that it demands reverence for the will of God, as revealed in the volume of truth. It demands re- form. It will never be satisfied with any thing less. It demands the work of doing good. It de- mands aid to the needy. The mind debased by wrong is needy. He needs wisdom to see the law, and strength to obey it. He is destitute of both. He is blind and can not see the glory of God. He is lame and can not walk in that glory. He is faith- less and calls for no assistance, or he is doubtful of the means which will afford relief. He importunes no mind for help, and, therefore, drags out a life of wretchedness and pain. Reverence for the work of God, would prompt a benevolent mind to bless the child of adversity. Reverence for the religion of Jesus, would bind up the wounds of misfortune. Rut whose business is 224 LIGHT FROM THE this ? Such question betrays the need of repent- ance. It betrays what no mind can betray, when repentance has reformed the sinner from his sins. It betrays a weakness that demands aid. It betrays an ignorance of duty which can not exist in a mind warmed with the compassion of a brother, or feeling the sympathy of a Savior. It betrays a selfishness which shuns duty, and runs ragged to hoard its use- less treasures. Are minds culpable for such neg- lect ? How can they neglect without violating the law of God ? Does not the law of God bind mind to mind, and soul to soul ? Does not the law of a common brotherhood forbid neglect of brothers in in the day of misfortune. So, we have learned the lesson. So, may others learn, who desire to work as wisdom directs. So, will others learn, when they repent of their sins, and forsake their errors. And when they learn this lesson, when they repent of their sins, and when they forsake their errors, the needy will not pine in want, nor the wretched suffer in their wretchedness without aid or commi- seration. The victims of wrong will not sorrow in dungeons, where the sympathies of a common nature offer no balm for the wounded spirit, and where the cold wrath of prison walls mocks the religion of Jesus, and labors to exclude all reform with the cold sweat of death dripping down its remorseless face, as if wrath and vengeance were the pools of regeneration, without which the mind would not be prepared to enjoy the society of earth, or the bliss of heaven. Spirits ask no apology for the criminal. They remonstrate not against law, but they remonstrate against the wrongs which lead to such results. It is not law, or the administration of justice of which we complain, but it is the neglect of mind to aid mind, so that no such unfortunate wrongs may oc- cur. It is not the reward of vice whose removal will rectify the disorders of society, but it is the cul- SPIRIT WORLD. 225 tivation of mind in the wisdom of God, which will overcome the evils that now degrade and disgrace humanity. When that cultivation is regarded, and the laws of mind are properly understood, as they may be, the repentance of the wicked will not be procrastinated, nor will prisons and dungeons be necessary to work a repentance which sectarians have failed to prodnce. It is, indeed, a mournful picture, a sad comment on the benevolent religion of Jesus, that such horrors as often await criminals, and such crimes as have induced those horrors, have not been avoided by the interposition of Christian philanthropy, without the aid of cruelty to reform those whom such neglect has consigned to ignominy and shame, as durable as the body that is of the dust. It is a comment that calls for reform. It is a comment which disgraces not Jesus, nor his religion ; but can we say, it does not disgrace those who profess it ? Can we say, that no repentance is necessary, where such neglect has wronged mind, to wrong society with its wrongs. No. We can not say, that re- pentance is not needed when men are made crimi- nals by neglect. We can not say, that minds who act to wrong themselves and others, are beyond the need of reform. So long as wrong exists to curse mind with its woes, so long as law imposes duties which are disregarded, and because they are disre- garded evil is practiced, so long as religion and vir- tue shall outweigh infidelity and vice, so long as harmony and happiness shall be of more value than discord and misery, just so long will repentance have her mission to fulfil on earth. Never will her demands cease, till one law of love shall inspire all minds, one purpose and will control all hearts, one religion and glory comfort all souls. Never will its demands be satisfied, till nations shall live in peace with nations, and all people and climes shall har- moniously unite as wisdom directs to form the bless- 226 LIGHT FROM THE edness of each other. Never will its claims be set- tled, till one brotherhood of all nations shall be recognized, and all minds shall be aided, as mem- bers of one common family would aid each other, living under the control of sympathy and affection, wisdom and truth. Never will its objects be attain- ed, till parties and sects, selfishness and wrong, sin and woe, shall be dissolved ; and the tears and wails of broken hearts be seen and heard no more. We will say, never, till mind shall learn wisdom from heaven, will repentance have performed her mission of redemption on earth. Minds need repentance that are alienated from each other. Minds need repentance that are clash- ing and wrangling with each other about opinions, doctrines, creeds, laws, governments, policies, inter- ests, and wrongs, that have deluged minds in confu- sion without achieving a victory over even the mischief they have created. Minds need a reform, that are disputing, caviling, lying, and deceiving minds in regard to revelation, religion, and its duties, obligations, hopes and wisdom. Minds need a re- form who are operating against each other in tem- poral and eternal things. They need to reform, who speak of things they know nothing about ; who ridi- cule a wisdom at a great distance from their com- prehension ; who never examine or investigate a fact, till they have passed judgment upon it ; who fight they know not what till wrong wearies wrong in strife ; who write what they neither know nor care whether it be true or false, if it meet the minds of those who pay them for their shame ; who preach what Jesus never taught, and God will never ap- prove ; and who smile on the sins and wrongs of men, because the faithful admonition would embar- rass the income which their smiles secure. Such are they who need a reform, a repentance that will do good to the world of mind. Such are they who SPIRIT WORLD. 227 delay repentance in hopes of more gain. But we will say, that what the mind does to-day will not need to be done to-morrow, what it postpones till to- morrow it loses to day ; and hence true wisdom advises no delay. True interest will not procrasti- nate repentance. It will see what is right, and seeing pursue. It will understand wherein is trea- sured the bliss of the mind, and understanding, search and find the reward of its industry. Some will say, who then has repented ? We answer. He who loves God and obeys his commandments. He who understands the laws of nature, and attends to her voice. He has repented. There are some persons whom we have aided to write, that need repentance. They are controlled by will of others. They will write with our aid, if we will write to please them. They will write with our aid so far as we can control them. We can not control them so as to write as we would. They are only imperfectly qualified to write what we desire. They write some facts, and some false- hoods. They write facts with our aid. They write falsehoods without our aid. They write what they control, and we write only what we control. What we control is true, what we do not control may be true or false. They complain that we are in wrong. We know they are so. We are responsible only for what we write. They are responsible only for what they write. But who is judge ? Need we or they be deceived ? When the law which governs the communication, and the process by which we are able to write, shall be understood, less com- plaint will be heard from those with whom we have attempted to write, than is now heard. They com- plain of us, because we do not write as they wish. If we wish to write agreeably to their wish, their wish is gratified, and they are satisfied. But, sup- pose they wish us to write something wrong, can we 228 LIGHT FHOM THE write a wrong without doing wrong ? Would we not be responsible for the wrong written ? Such desires are not uncommon obstacles to truthful com- munications. And yet untruthful articles are charg- ed upon spirits, when the obstacles retained by the medium were such as to control the facts we sought to make known. Persons who write with our aid, are aided by us as we can. When they aid none, we aid all. When no aid or resistance is offered by the medium, the facts only will appear. We do not say, all the facts will appear, because all the facts would embrace what might be improper for us to communicate, un- der the conditions of minds soliciting information. We wish to write such facts as will be well for the mind receiving them, and as will be ill to no one. Some desire what might be injurious to both. Some desire what would be satisfactory to them, but dis- advantageous to others. Some desire nothing, and they leceive something. The latter are in the true condition. They have no desires to baffle the truth. They have no wish or will to be overcome. An untruthful communication need not be expected from such mediums. But persons who are only partially under our control, can only be controlled by us to write the truth, when the truth meets their approbation. If the truth should not agree 1 with their convictions, or their notions, we could not ad- vance it, because of their opposition. Their oppo- sition is will against us. Will against us is an ob- stacle against truth. No will of mediums can aid us. It opposes facts. When facts are opposed by mediums, errors will occur. When errors occur, who is the author ? Who is in the wrong ? Are we, or is the medium ? Some mediums, or those who claim to be such because we have moved their hands, complain of their erroneous communications. They do right. SPIRIT WORLD. 229 The wrong they have written is not right. It is not true. But the wrong is not our wrong. Their will is not our will, when wrong is written. And if it be not our will, whose will is it ? There is a will of wrong expressed, and where a will of wrong ex- ists, repentance is necessary. Neglect repentance, and the wrong will continue. Repent, or cast the wrong away, and it will deceive no more. Repent- ance must prepare the medium for the reception of truth. Wrong is error. A wrong will is not a right will. A wrong mind, or mind in wrong, is not right. Those wrongs must be overcome. Spirits can not control all wrongs in a moment. We do as we can. When a spirit wishes to write one thing, and the medium wishes another, who is to blame ? Who needs a change ? • Antagonisms will not unite. One or the other must obey. One or the other must govern. If the medium should govern, would he receive what he desires — a com- munication from spirits ? Never. If we govern in all that is written, would his communication disa- gree with facts ? Never. Hence, the wrongs which have been imputed to spirits, are wrongs in the condition of persons, who sit to write with our aid. They are wrongs which we can not control without discipline. Discipline is unwelcome. Discipline is not discipline without correction. To correct is to oppose. To oppose is to write what will be faulted. To write what will be faulted is to correct error, and to correct error is to reform the subject. Mediums seek what is supposed to be truth. They do not seek error for error's sake ; but they are willing something not unfrequently incompatible with their good. They will what is not true to their enjoyment. They desire the confirmation of their faith, their sectarianism, their notions of others, or their opinions of themselves. Such desire is will K 230 LIGHT FROM THE in degree. It is not the passive condition required to communicate correctly. The incorrect communi- cation is sometimes charged to the account of an evil spirit. The evil spirit is accused of falsehood. Confidence is shaken in what has been written, and surprise and wonder excite the mind of the medium. The medium is wrong. The error is a defect. It is not intentional. It is a defect of condition. The condition of the medium is not passive. When the medium is not passive, truth and error will be writ- ten. When the medium is not passive, he needs discipline to render him passive. The discipline is designed to render him a service, to teach him what is wanted, and make him useful to others. In any other state, he can not be useful, because what may be written will not be reliable. Hence, the spirit who wishes to gain control must first produce what is wanted — passiveness. Sometimes the medium does not understand it. He supposes that he is pas- sive when he is not. He knows he does not move his own hand, and he flatters himself that all is well on his part. But the contradictions show a difficulty, The errors reveal a wrong. Where does the wrong exist ? Not in the spirit, for the spirit is doing all it can to overcome wrong. It would not write any thing, were it not for this purpose. The simple movement of a hand, without volition of the medium, is proof of a good spirit. Is not the movement a manifestation of the spirit's presence? Is not the manifestation of such presence good ? Is it not good to know that those whom you loved in the body are near you ? And is not the movement of a hand by our aid a confirmation of such fact ? How, then, can an evil spirit bring forth good fruit ? The manifestation of a spirit is good. Therefore it can not be made by an evil spirit, because an evil spirit would not do good. Good is not the offspring of evil. Bad is not the fruit of good. Hence, the movement SPIRIT WORLD. 831 being good, the mover who makes the movement, must be good also. If the movement were otherwise than good, it would make the interested unhappy, but such is not the fact. But the movement of a hand to write by a spirit is only a portion of the work necessary to communicate as we wish. Other changes must take place. When spirits succeed in moving the hand of a person, it is not uncommon for such person to in- dulge an idea that spirits can control all that is necessary to write correctly. Such is not the case. We have found it far more difficult to control the mind than to move the hand. The movement of the hand is one thing, and the control of the mind is another. Mind is far more unyielding than mus- cles. It is not so passive. It does more to oppose our reform. It needs more power to correct. Mind is swayed by other influences, while the muscles are obedient to will. Hence, we write as we can. If there be error in the communication, it is not an evidence of a wicked spirit, but it is evidence that the mind of the medium controlled, and controlled because it was not passive. The medium is not always conscious of his resistance. He is not al- ways susceptible to impressions. Changes in his external relations, and many other causes, con- tribute to make resistance more obstinate and un- yielding. When resistance is offered, it must be overcome or no reliance need be placed in what is written. This will account for most errors which have vexed mediums of writing. But when me- diums desire spirits to write as they wish, it is will against us. When will against us is exercised by the medium, errors are unavoidable. We can not control the hand in opposition to the medium, unless we can control the will of the medium. When we can control the will of the medium, as we do in writing this book, the will of the medium can not 232 LIGHT FROM THS control what we wish to write. When spirits can not control the will of the medium, the communica- tion may be correct or incorrect. All depends on the condition of mind possessed by the medium. If wrong be written, the medium will be disciplined to correct it. If fact, it is evidence that no correction is required. Therefore, the errors and mistakes of written communications, are the unavoidable result of conditions, which we call defects. [We say, una- voidable mistakes and errors will occur, when the medium is only partially qualified for writing. They are unavoidable, unless we relinquish the work of preparation which we have commenced. We might not exercise the medium, in which case no errors would be charged to us ; but would no errors exist? Has the medium no errors which need correction, aside from the difficulty of controlling his hand and mind ? If our work consisted alone in manifestations, sufficient have already been made to satisfy those who wish to be satisfied. But spirits see errors among those whose hands they are able to control. They see that repentance is needed there as elsewhere. They see that no means will be likely to produce that repentance so soon as to control mediums, even though some defective com- munications should be written in the attempt. They see that mediums must be taken when and where they can be found. They see that they can not be chosen without defects. They see that defects are obstacles which need to be overcome. They see that when they are overcome, the reform makes the reformed better and happier. Such is our mission. Among the embarrassments of preparing medi- ums, none are more difficult to overcome than the established errors of sectarians. The mind has been so long accustomed to regard these errors with reli- gious veneration, that every innovation, or encroach- ment, indicating an 'intention to overthrow them, is SPIRIT WORLD. 233 regarded with suspicion. Hence, minds nurtured in the school of sectarian wisdom, revolt at the facts which we disclose, or else they seek to control what is intended, so as to support their favorite opinions. They will support those opinions, until the truth shall correct the errors which they cherish. But in cor. recting those errors, some mediums have resisted till resistance called for a repentance more deep and contrite than minds could exercise who have hiot known the facts they have witnessed. They have resisted the facts which we have presented, till their resistance has made them blind with their own folly and wrong. They have struggled to fault what did not concur with their faith, and, when they could struggle no longer, they imputed the effort to do them good to an evil spirit. They do not deny the agency of spirits in all that has been done, but, to save their creed, or their good name in the church or society to which they belong, they allege that what we have done is the work of the devil. But are they satis- fied with what they have said ? Are they content to condemn us as evil spirits ? Do they believe an evil spirit would tell them the truth? Has not the truth been told them, and is not this the reason why they are offended ? We see what we shall make known. Mediums who are most troubled with evil spirits are those who sympathize the most with evil doctrines. They have such a predilection in favor of some errors, that they would compromise the eter- nal things of God for their accommodation. Not until their will to support the errors which they love shall be overcome, will they be passive mediums of the truth to mankind. Their will is to support the doc- trines in which they have an interest. Our will is to overthrow their errors. When they see their errors attacked — errors which they regard as truths — they resist, and their resistance controls. Hence, their errors are not corrected. But who suffers ? 234 LIGHT FROM THE They will to have their own wisdom, and they re- ceive the reward of their will. The wrong is loved and sustained, and the wrong is an evil. This evil will remain in their possession as long as they will to have it. It is an evil of ignorance, but ignorance is none the less an evil because it is ignorance. Its works are wrong. Wrong yields unhappiness. It can never yield anything else. Consequently, so long as the ignorance remains, so long will the wrong remain, and so long as the wrong remains, so long will the unhappiness it yields continue. That con- tinuance depends on repentance. When spirits write the truth with sectarians — truth that conflicts with their sectarian views — sec- tarians sometimes impute the writing to low spirits — spirits who are of a low circle — spirits who are undeveloped in wisdom, and disqualified to impart instruction. Hence the truth is rejected. The in- dividual assumes to decide a question he knows nothing about. He does not know the truth, and because he does not know the truth, he rejects it, He rejects it by assuming to judge the spirit as low, when the truth is what he needs. Low spirits are not in the possession of truth, only in degree, and what they do not possess they can not impart. If a spirit impart a truth not in the possession of the receiver, is he not higher than the receiver 1 Has the receiver a right to call that spirit low, who is capable of instructing him 1 Such is sometimes done. We see mediums objecting to wisdom, be- cause wisdom comes from a spirit whom they have assumed to judge as belonging to a low circle, when he to whom the wisdom is revealed belongs to a circle still lower. All truth is folly to those who know it not. All truth is wisdom to him who re- ceives it ? The mind is not the author of wisdom. Neither receiving nor rejecting, neither belief nor unbelief, can change the truth of God into a lie. SPIRIT WORLD. 235 Minds will progress as they gain wisdom. They will not progress when they reject it. And, so far as improvement is concerned, it matters not to the mind from what circle wisdom may be imparted, since all wisdom is wisdom, proceeding from what* ever source it may, or coming from whatever spirit may impart it. It is wisdom in those who wish for instruction to receive it. All mediums who reject the instruction in wisdom imparted by spirits, reject their own good. They are the sufferers. They sin against the law of progress. They rebel against wisdom. They reform not themselves. They remain as they were. They write without correction. When they are uncorrected, they can not correct others. The blind lead the blind. When the blind lead the blind, who stumbles ? Who is injured by the stumbling? Who doubts ? Who is wronged by his doubts 1 Who fears, and who is made wretched by his fears ? We see who is wrong, and who controls the writing. They who need a repentance. They who would make the wisdom of heaven conform to their own folly. They who would •sacrifice the independence which is essential to progress to the idol of sectarian selfish- ness. They who would not repent, because their sectarian selfishness is dearer to them than the wis- dom of God. The wisdom of God will not receive such into its mansions. They will go to their own circle. They will not do their duty to others as God requires. They will do what wisdom in ignorance justifies. To that circle they belong. In that circle they live, and must live, till repentance shall prepare them to do works congenial with spirits of more ele- vated minds. It is not for them to judge as to what circle they belong. There is a Being whose wisdom can not be deceived. He will judge as no mind^ in the body judges, and he will 236 LISHT FROM THE SPIRIT WORLD. reward every mind as its condition shall require. He sees the good and the bad, the right and the wrong, in human conduct. As soon might a cable pass through the eye of a needle, as for mind to wrong mind without a just recompense of reward. And what is true of mind in the body, is true of spirits in all circles of this sphere. There is one law of progress, in all spheres, and he who disobeys that law must receive the reward. There is no res- pect of persons with God. There is no partiality for professions. All are without excuse who neg- lect the improvement of their minds. All are neg- lecting the improvement of their minds, who reject the wisdom which spirits reveal. This revealment is not of men — it is of God. It is by his direction. We are his servants. Who, then, will repent and be saved ? Who will reject, and be unhappy ? Who will write and believe ? Who will write and condemn ? Who ? He who is wise will receive, and he who is foolish will reject. Forgiveness is not selfishness. It is not unwise. It is not works of injury. It is not violation of law. It is not offering encouragement to vice. It is not withholding justice to offenders. It is not secreting another's crimes. It is not concealing another's wrongs. It is not in words, but in deeds. Deeds of right remove wrongs. When wrongs have been done, the doer needs forgiveness. He needs the re- moval of the wrong. He may not ask forgiveness, but his good demands often what he does not seek. He may not demand good, but his happiness de- mands it. It demands what he does not ask — the forgiveness of sins. When he demands good, he is forgiven. He is removed from his sins, and his sins are remembered no more. He may revert to them, but he remembers not to continue in them. He remembers them only to loathe, only to abhor, and only to refrain from them. He demands others to do as he has done, " go and sin no more." When he demands others to put away their wrongs, he asks them to forgive his wrongs. When they do not put away their wrongs, they do not forgive him ; and when they do not forgive him, he is not forgiven. Forgiveness is to take away wrong. To take away implies a taker. It supposes another person is engaged in the removal, since a thing can not re- move what it has no will or desire to remove. The wrong must be overcome. It must be removed, or he will suffer in the wrong. If it must be remov- ed, who will remove it ? Will the doer remove his k— 2 238 LIGHT FROM THE own wrongs ? That is repentance. That is re- form. It is the work of reformers. They aban- don their wrongs. They forsake their sins. They cease to do evil, and learn to do well. Is that to take away ? Is it the same to put away, as it is to take away ? Does not one imply an act of the possessor, while the other implies an act of another ? The removal separates the possessor from the evil removed. When he is separated from the evil, re- pentance is wrought. When repentance is wrought, forgiveness is demanded. When forgiveness is de- manded, it is not always extended. When it is not extended to the penitent, the penitent suffers — suf- fers not on account of his own wrong, but on ac- count of the unforgiving wrong of another. While he feels the unforgiving wrong of another, he will suffer as others suffer who are aggrieved. Forgive- ness is, therefore, the taking away of grievance. It is an act of the injured party. When a wrong is done, the doer needs repent- ance. When the doer repents, he needs forgive- ness. But of whom ? Of the person injured. The person wronged is the one to forgive. He takes away the wrong of censure. It is not in the power of the guilty to forgive censure. He who censures must take it away, or it will remain. The act of removing condemnation is forgiveness. Condemna- tion is what sin receives. When the sinner re- pents, he ceases to do evil. When he ceases to do evil, it is unjust to condemn him. When it is un- just to condemn him, it is just to forgive him. When it is just to forgive him, it is unjust not to forgive him. What justice requires, law requires ; and what law requires, it is a sin to withhold. Hence, the obligation of forgiveness is binding on men. It is binding on the person who has been wronged ; and if he will not forgive, he is worse than we will write. He will forgive, when he understands his SPIRIT WORLD. 239 duty. He will forgive, when he sees the wisdom of forgiveness, He will not judge wrong, when he sees the judgment is a wrong to himself. He will change the decision. He will forgive the sin. He will do justly and love mercy. He will remember the iniquity no more. He will love the offender as a brother. He will confide in him as a friend. He will respect him as a citizen. He will uphold him in righteousness. He will do him good, and not evil. He will not condemn or censure him. He will not detest or hate him. He will not scorn or abuse him. But he will advise and counsel him. He will be his friend and not his enemy. He will take away the wrong of unjust judgment, and the forgiveness will be felt by the person forgiven. It will create mutual kindness. It will remove mutual distrust. It will take away mutual wrong. It will overcome mutual fear. It will restore mutual happiness. It will make mutual friends. It will give mutual peace. It will advance mutual progress. Both minds will feel happier. Both hearts will rejoice. Both souls will do right. Wrong is removed. Sin is taken away. Jealousy disturbs no quiet. Revenge has no habitation, and love sweetens the cup of forgive- ness. Hence, the taking away of wrong is relief. It is not only relief to him who takes it away, but it is re- lief to the mind from which it is taken. He feels relieved of the burden of censure and condemna- tion. He sees a brother who asks forgiveness, and he gives the needed demand. The minds of the giver and receiver are blessed. The law of affini- ty is recognized, respected, and obeyed. But while the mind forgives not, while the mind is not forgiv- en, the wrong of mutual unkindness, mutual dis- trust, and mutual suspicion, will continue to annoy and disturb the social good will of minds, which might otherwise enjoy the tranquility of wisdom, 240 LIGHT FROM THE and felicitate in each other's society. Hence, the duty of minds, disturbed by the wrongs of others, is clear. Nothing can contribute so much to re- store the harmony of minds, as the forgiveness of offenders. Nothing regales the soul of the forgiven, or the forgiver, with so much of the luxury of true goodness, as the exercise of forgiveness. And yet men and women have a great lesson to learn in the rudimental sphere. They have a reform to make before they can enter into the joys of the kingdom of Jesus. They may write and say what they will about the forgiveness of God, but we see what they have neglected. Who forgives his brother, as he asks to be forgiven of God ? Is not God more willing to forgive him, than he is to forgive his brother ? Is it not mockery for minds to ask God to forgive them their sins, when they are unwilling to forgive the offenses of their brethren ? Can God forgive a sin, while the sinner continues in his sin ? Can he for- give a wrong, while the doer harbors and practices the wrong ? Spirits will answer. No sin, or wrong, can be forgiven of God, while the sin and wrong are practiced by the doer. God can not forgive a wrong without removing it, since the removal is the forgiveness. How, then, are evil doers to expect forgiveness ? How are they to realize the removal of their sins and errors ? Jesus has come, and re- tired. He has delivered his message, and sealed it with his blood. Who expects his return to take away the sins of the world ? Who would receive him, were he to offer his assistance ? Who would not reject him ? He might lay his hands on the sick, and they might recover, but would it not be said, He is aided by an evil spirit? Would not the healing be attributed to mesmerism ? Would it be reliable and satisfactory proof of the divinity of his mission? Let those answer who cavil with the work of spirits, in healing diseases in the present SPIRIT WORLD, §41 age ? But the caviling mind asks, Did he not raise the dead ? Go and do likewise, and we will be- lieve. We shall see. Are not the dead raised now, as then? Have not the dead, as minds call the living spirits of this sphere, been seen by more than five hundred witnesses ? Have not the spirits con- versed with their relatives ? Have they not spoken to them in messages of kindness that proved their identity 1 And have these minds been persuaded, though their friends have risen from the dead ? What do they say ? What do they ask ? and what do they expect, which they have not received ? But they are not forgiven. Why ? we will answer. They have not repented, neither have they asked to be forgiven. They still love the wrong. They still blush to own the truth ? They still deny the truth. They still continue in unbelief. Who for- gives? The wrong is not removed. Can God re- move it? We shall not say what God can, or can not, do. We know he has not done it. What he has not done is consistent with his government. If consistent, to do some thing different would be incon- sistent. Spirits assent to no doctrine which involves inconsistency in the divine rule of God Spirits know that God forgives sin, but they do not know that he forgives sin without the repentance of the sinner. They do not know that God forgives a wrong, and yet suffers the wrong to be. They do not know how he can forgive, or take away, and yet not remove. They do not know that he ever has removed any wrong, while the mind loved the wrong, and resisted its removal. He forgives in- iquity, transgression, and sin ; but he forgives as is consistent with his government. He forgives as the good of mind requires. But the good of mind does not justify the removal of divine disapprobation while the wrong exists. Even other's good would forbid it. While the wrong' exists, is loved, and act- 243 LIGHT FROM THE ed upon, it would be wrong to encourage it. Does not the idea of forgiving sin, under these circum- stances, encourage a false hope? Would not the mind, acting under the delusive expectation of for- giveness in the wrong, be negligent of repentance ? And can the good of the sinner be promoted with- out repentance ? We have said, God forgives as the good of mind requires. He forgives only as such good requires. The good of the sinner requires that the divine dis- approbation should be manifest against works of unrighteousness. His good requires it, because were no such disapprobation manifested, the dis- tinction between virtue and vice would be lost, and no mind would realize the just reward of works. The good of mind must be realized by progress, but when the distinction between right and wrong, good and evil, is destroyed by removing the judg- ment of God, so that no sanction of the one, nor disapprobation of the other, shall be manifest to the doer, mind may well despair of any reform or change advantageous to its welfare. When God ceases to loathe sin, men may do the same. And when mind recognizes no difference between right and wrong, all reform, and all increase in the wis- dom of heaven, will be cut off. But this will never be. The wisdom of God will forgive, when the correction of the sinner is attained. It will with- draw divine disapprobation when that disapproba- tion shall be no longer necessary to reform the guil- ty, and protect the innocent. Not till then, need the sinner expect the forgiveness of God. Not till then need the evil doer hope for pardon. Not till then need the impenitent natter himself with the expectation of relief from the condemnation of his wrongs. We see minds in the body deceived. They are deceived by others. They have been deluded into SPIRIT WORLD. 243 the error, that all forgiveness was confined to the mind in the body. We see minds wronged by this mistaken opinion. Indeed, if sinners be willing to repent, are not they needing forgiveness ? Ought not the judgment of condemnation to be removed when they repent 1 And when the judgment of condemnation for wrong is removed, are they not forgiven ? Would not the continuance of condem- nation, when the sinner had repented, be unjust ? And if it be unjust to continue it, will God continue an act of injustice. Spirits see spirits forgiven. Those who have been in the lowest circle of wisdom, in the lowest hell of which we have any knowledge, repent, reform, become better, and God removes the judgment which their condition required to dis- cipline them into the path of true wisdom. There are many minds in the body, who need repentance and forgiveness of sins. There are many minds who are indulging a hope of forgiveness through Christ when they reach this sphere. We would not have them expect in heaven a forgiveness they may not gain on earth. The divine law of God by which forgiveness is extended, is the same in both spheres. If they are not forgiven in the body, it is because they have not repented. If they have not repented, it is weakness to ask forgiveness of God. If they have not received forgiveness, it is certain that they have not repented. It is certain that the reform is not of that character which is re- quired by impartial justice. It is not of the cha- racter to justify the forgiveness of the sinner. When the sinner is forgiven, the wrong of sin will not re- main. It will be removed, and, when it is removed, it will not trouble him. When it troubles him, he may know that the work of repentance is not com- plete; for what is complete will not lack. Incom- plete repentance lacks the removal of judgment, or condemnation of wronsr. 244 LIGHT FROM THE Minds embittered with sectarian strife not only need repentance, but they need forgiveness. And they will find that their zeal in opposing each other is not a virtue in the sight of God. They will find that the wrongs, which they have not corrected in the body, will remain wrongs until they are correct- ed. They will find many, very many spirits in the lowest circle of enjoyment, who have been called away from the body in these wrongs. They were not penitent. They would not repent. They would not love their brethren as God has commanded, and they were not forgiven. True, they were professors of religion, but they were sinners. They wronged their neighbors. They reviled, they scorned, they condemned ; and they justified themselves in these wrongs, because their brother was not just like them- selves. He believed, but not as they. They be- lieved, but not as he. We see minds of this char- acter. We see them in both spheres. We see they are not forgiven. The law demands reform ; but reforms are progressive. The mind would be forgiven, but it does not forgive. When it does not forgive, it is unjust that it should be forgiven. That which it metes to others, must be meted to it in return. The wisdom of God is not wisdom of men. When a mind refuses to forgive the offender who has repented, it refuses to others what it asks for itself. When it refuses to others what it asks for itself, it is wrong. It is selfish. It will not do unto others, as it would have others do unto it. When it will not give what it asks, it does not love its neighbor as itself; and when it does not love its neighbor as itself, it is in need of repentance. When it is in need of repentance, it is not forgiven. When it is not forgiven, it is unhappy. No mind can be happy only as it is forgiven of God. Men may for- give, spirits may forgive, but if God does not for- give, both men and spirits are deficient in wisdom. SPIRIT WORLD!. 245 But when God forgives, and men do not, then the wrong is with the unforgiving. The removal 'of wrong is the only just rule of forgiveness. This removal is sometimes necessary on the part of those who censure. We see who censures the truth. We see who censures those engaged in the work of reform. We see they need repentance and for- giveness. They are unhappy in their condemna- tion. They see no fault in this man. They see no evil in the truth he advances for the benefit of mind. But they denounce him. They condemn him. They speak evil against him. They wrong him. They do not repent. They do not ask for- giveness. They pass into this sphere. But to what circle ? We will answer, To that circle for which their minds are prepared. They were full of con- demnation against minds in the body, and they are prepared to taste the cup which they have so pro- fusely offered to others. He who would avoid the evil of condemnation must not violate the law of heaven, and abuse his brethren ; otherwise the re- ward of his own hands, the judgment which he metes out to others, will be his portion, unless re- pentance shall cleanse his soul, and the forgiveness of God silence the condpnrm«»:-.- -p Mediums of writing with the aid of spirits, are wise or unwise, Mediums who write with the aid of circles, competent to instruct them, are wise. Mediums who write with the aid of circles, incom- petent to instruct them, are unwise. Spirits differ in their degrees of wisdom, as minds in the body dif- fer. All are not equally advanced in the wisdom of God. The most advanced spirits are drawn by corresponding conditions to mediums whose minds can appreciate the wisdom which they possess. An advanced mind in the body will not be controlled by spirits inferior to itself. Neither will inferior spirits attempt it. It is a law of mind, that conge- nial affinities love each other. They are attracted to each other, and they will sympathize with each other. The mind of an unadvanced spirit seeks a medium who will not be ashamed of the ignorance acknowledged ; but when the medium is advanced to a condition of wisdom which will make the ig- norance unacceptable, the spirit must either ad- vance also, or leave the medium to other guardians. Mediums are chosen by spirits favorable to the ob- jects which they wish to attain . If a person can be controlled by a spirit, and if the person be igno- rant, a high circle of spirits would not choose such person to be a medium of their messages to others. It would be unwise for a spirit to employ a medium of its will to others, who did not understand the subject of which he was the bearer. When a medium receives a communication he LIGHT FROM THE SPIRIT WORLD. 247 does not understand, it will do him no good. When he receives a written article by the aid of spirits, developing a wisdom above his capacity of compre- hension, it will do him no good. He is not instruc- ted by such wisdom. Indeed, his condition is such that he rebels against wisdom which was attempted to be unfolded to his mind. When he rebels against the counsel which the spirit wishes to impart, he makes himself positive and uncontrollable. The spirit can not force a correct expression of its thoughts upon the mind of a person who is positive against it. It would disturb the law of harmony, to control against the will of the medium. Hence, the mind of the medium, being incapable of under- standing things too far removed from its compre- hension by reason of its undeveloped condition, must be content to receive such disclosures as are adapt- ed to its circumstances. If a medium would im- prove his condition, he must not reject the wisdom which constitutes the improvement. If he would not improve his condition, it is useless to be a me- dium. He may be aided to write, and he may write what is within the range of his wisdom, but there will be no progress, unless he will receive what is not in his possession. It is most satisfactory to mediums and others to receive a confirmation of what they know. When they receive the confirmation, the mind is in no degree advanced. It is no wiser than before. And yet to write wisdom, which will not confirm opin- ions, produces rebellion. It increases distrust. It overcomes confidence. It excites the mind. Ex- citement of the mind is will against control. Will against control is defeat of truth. It is not revealed. Errors occur. Errors are taken for facts. Taking errors for facts disappoints the medium. He is vexed. Vexation makes him still more uncontrol- lable, and mistakes are more frequent. He, then, 248 LIGHT FROM THE assumes that an evil spirit has been writing with him. The communication is not reliable. It abounds in contradictions and absurdities. No good spirit could indite the writing. The mind is disgusted, and writes the same as before. The whole secret of this matter is the want of passive- ness. The anxiety, care, vexation, disgust, desire, and wish, unfit the mind for control by spirits. So, also does excessive labor, fatigue, disease, surprise, or any other cause which increases the positive condition of the medium. And yet, under all these disadvantages, spirits are sometimes able to write some sentences correctly. When they write incor- rectly is when they can not control, as they would, the disadvantages enumerated. There is no greater evil for the medium to overcome, than the anta- gonism of a condition not wholly passive to our will. This is the evil spirit who writes incorrect commu- nications. It is the evil of self. It is the evil of unsubdued condition. It is the evil that thwarts the purpose of the spirit. It is the evil which spirits must overcome to write correctly. It is the evil which has been imputed to spirits. It will not write the truth. Who is to blame? The medium wishes to be passive, but fails. The spirit wishes to control, but fails. The failure disappoints, but who intends a failure ? Do either ? The medium certainly would avoid it, because he would not be deceived. The spirit certainly would not wish to deceive, for what has any spirit to gain by deceiv- ing ? The spirit who deceives is not in wisdom to control. The spirit who deceives is deceived. But is the spirit deceived in what it knows ? Can a spirit be deceived intentionally ? Do not contra- dictions imply an intention ? Mediums suppose they do, Mediums must learn wisdom. No spirit can deceive without a motive to wrong, unless it be deceived. What motive to wrong can any spirit of SPIRIT WORLD. 249 this sphere have ? Will the wrong make that spirit happier ? If it will, it is not a wrong to that spirit. If it will not, what motive can induce the wrong ? No spirit can act without a motive. The motive must be either good or bad. If good, it will do good to the extent of its ability ; if bad, otherwise, to the same extent. Has any spirit done evil to mind without a motive to injure ? Who has been injured by a spirit? Has the medium? He may say, I have been deceived by an incorrect commu- nication, But who is to blame ? Did not the spirit do all it could do to write correctly ? If so, what evil was there in the effort ? Was the spirit responsible for the failure ? Is it responsible for not doing what it could not do ? It endeavored to con- trol conditions, but the conditions were not submis- sive. They would not yield. They were above its capacity to overcome, and because the spirit did not do what it could not, was it evil ? Will the me- dium allow this rule of judgment to be applied to himself] He ought not to judge spirits by a rule which he is unwilling to be judged by himself. Would he be willing to be called evil, because he did not succeed in doing every thing he intended ? Had spirits done every thing they have designed, no complaint would arise. The errors, which have been a subject of complaint and vexation, would not have occurred. Mediums must learn the truth. They are not wise without it. When the truth is revealed, they will find that what they have supposed was the work of evil spirits, was neither more nor less than the unavoidable result of uncontrollable circum- stances. They will find that correct communica- tions have been made, when the spirit Could control the conditions so as to write correctly. They will find that when the conditions are not submissive, the'highest circle of spirits can not write correctly. 250 LIGHT FROM THE and they will find that such spirits, being incompe- tent to control all conditions, have been charged by mediums and others with writing falsehood and de- ception. Nor is it an uncommon thing for persons to accuse their nearest relatives in this sphere of a baseness they would not dare to affirm when they were in the body. All for what ? Because they have tried to write the truth, but failed — failed be- cause the condition of the medium made it impos- sible. But the medium asks, Why do spirits try to write when they can not control the medium ? Why make an effort which results in deceiving the me- dium or others ? We will write as we will with this medium. We will explain. We will answer the questions. Mediums who are not passive need to become passive. They are not what is desirable without it, neither can a correct communication be given when the conditions are not under the control of the com- municating spirit. To gain this control over the conditions, and make them submissive to our will, exercise in writing is indispensably necessary. We can not control without exercise, neither can we exercise without control. When we exercise a me- dium we must move him. That is not an exercise which does not control to move. When we move we must do something. We can not move without it. The movement is exercise. It is one form of the exercise necessary to control the medium. By movement we write, and we write as we can. We write, and when we write we exercise the medium. By this exeicise we gain control. He gradually becomes passive, and the conditions yield to our power. During the progress of disciplinary exercise, the medium will write as the spirit can. The spirit will not write as it can not. In some exercises, it can write correctly, and in others it has not succeeded. SPIRIT WORLD. 251 Why then write ? Ask the school boy. Ask him why he takes the pen — he can not write. He takes the pen to learn. He moves his hand, and the move- ment is an exercise to gain control, and learn how to form the letters correctly. Does he succeed 1 He succeeds to move his hand. But how are the letters and words formed ? Are there no errors, and is he an evil spirit because of those errors ? There is a true copy before him. Why does he not imitate the copy 1 Alas ! discipline must be had. Exercise must remedy defects, [ustruction must control deficiencies. But tvhy does he write ? He replies, I write to learn. I write to remedy the defect of ignorance. Will the medium understand why spirits write, when they are unable to write correctly ? Does he need to be informed, that they write as well as they can. Need he be told, that they imitate the copy of truth in nature, as well as they can control the hand to form the letters? The medium does not see the copy, but the spirit who controls, as it can, sees it. The spirit endeavors to imitate it, to write it exactly ; but the medium com- plains because it is not better executed. Has he not reason to be thankful for the aid which moves the hand ? Is not the movement of a hand, without the exercise of any volition on the part of a medium, evidence of an invisible power ? Is it not evidence of the presence of spirits ? And is not the evidence of the presence of spirits of more consequence to hu- man enjoyment than all other things? Mediums must learn wisdom, or not be wise. They must not write without aid from spirits. When they receive aid, it is not from an evil spirit. A id is not evil. Aid to make the mind wise is not evil. And what is not evil can not be imparted by that which is evil. Evil can not do good. Evil can only produce evil. An evil spirit could not, and would not do good. What is good is not evil. Good 252 LIGHT FROM THE spirits may be unable to control all things. Good spirits may be unable to write correctly with all who desire it. Under the circumstances, what will the medium do ? Will he wait patiently, or will he condemn those who may wisely act, and do all they can for his benefit ? Some will write as we can, others will refuse our aid. But who suffers ? Has the medium no faith in good spirits ? Has he no hope of redemption ? Are evil spirits always to dis- turb his repose ? Why do evil spirits haunt one medium and not another ? Is he more in affinity with that class ? He does not welcome their presence, and yet they write what he rejects. What is the reason ? Why are some persons more troub- ledjWith evil spirits than others ? No evil spirit comes to write with this medium, why should they with others? We will write the explanation. Mediums write with the aid of spirits. Spirits control as they can. Spirits do not control what mediums write without their aid. Mediums are con- trolled by other causes, which make them positive against the will of spirits. In this condition they are only partially controlled by us. When they are only partially under our control, the medium controls what we do not control. By control, we mean control of the hand and mind of the medium. Though we are able to move the hand, yet, if we can not control the mind so as to be without influ- ence of aid or resistance to the movement, the wri- ting will be imperfect. Mediums discover the im- perfection, and impute the same to the influence of an evil spirit. When they have determined this conclusion, they are not passive, but otherwise. The will of determination is against us. That will con- trols. That will appears in the writing. It is not the will of the spirit. He alleges that an evil spirit writes. This is the decision. The decision is writ- ten, but written as his will controls. But why did SPIRIT WORLD. 253 the spirit move to write what was wrong ? The spirit did not move to write what was wrong. It moved to write what was true, but the will of deter- mination, being against the spirit, controlled the movement wrong. The medium is not passive, and the will of the spirit is defeated. But why does the spirit write again the same thing? It writes to cor- rect the error. It controls all it can, but defeat is realized. Is the spirit evil 1 Who, then, is not evil ? The spirit is baffled, and the failure is what the con- ditions render unavoidable. That which is unavoid- able is not criminal, but, when disappointment ensues, it is unfortunate. Such is what we see in the first stage of progress Vvith mediums. Mediums desire correct communications. Spirits desire to gratify them. The medium calls for a com- munication from some friend in the spirit world. The spirit comes. He is present. The medium asks the spirit to write his name. The spirit re- fuses. The medium then doubts the presence of such spirit. He doubts what has been written. The doubting is will in resistance. It is agitation in op- position. The agitation is will uncontrolled by spirits. Under this condition, little else need be ex- pected than confusion. The writing will be as dis- cordant as the mind is disqualified. But why do spirits attempt it ? The attempt is to exercise, to gain control. Without the exercise no progress could be made. But why did the spirit refuse to write its name ? There are many reasons in most cases. The medium is not controlled by spirits to write what is known. He is not a medium to control spirits, but to be controlled by them. He may be in a condition so positive as to prevent the spirit from writing the name. He may be in a condition which, if like tests were to be answered, would summon the curious, who would annoy him, and divert the object of his office from the design of spirits. He may be L 254 LIGHT FROM THE in a condition which, to answer such questions, would make him useless as a medium of writing, by increasing the positive will of his mind against spirits. His anxiety, his solicitude about such tests, together with the astonishing nature of our answers, accompanied as they often would be with recital to others, would render excitement the theme of his being, without encouraging that dispassionate inves- tigation with which all truth should be pursued. And besides, there are some temperaments of that character which would be most sure to be disadvan- tageous^ affected by conditions, which are not cal- culated to promote passiveness to the will of spirits. Refusal is a test of wisdom, when the mind needs it. The mind needs it, when evil is prevented by it. Evil is sometimes prevented by withholding evidence of the identity of spirits. Minds in the body are partial to spirits. Some will rely on one, and some on another. Spirits do not wish to encourage this partiality. It is wrong. What we say will not be contradicted by any other spirit. But the practice, which selects one spirit in preference to another, is not always wise. The practice is unwise, in most cases. What is unwise, we do not wish to encourage. This will account for refusals which have not been in harmony with inquirers who have sought to test our identity. Tests of identity are proper and improper. They will be answered or not, as they are proper or im- proper. They are proper under certain conditions of the mind, and they are improper under other con- ditions. If we desire to make a medium of the in- quirer, the less test questions are answered, the more passive he will be to our control ; because his anxiety and expectation being less active, qualify him sooner to write than he otherwise would do. The medium will be sooner prepared without en- couragement than with it, in most cases. He will write what spirits write, and no more. He will not SPIRIT WORLD. 255 expect to direct us when no encouragements to that effect have been offered. But if spirits were to write answers to test questions, this book could not have been written by us with this medium. To an- swer such questions would gratify the inquirer, but it would also absorb the whole time of the medium. In view of such wisdom, inquirers may learn the reason for what we have done, or not done. Soon we shall make known other reasons. We shall not refuse what will be profitable to mind to know, when in our power to make it known. But minds need not be told, that we do not know every thing. Neither need they be informed that spirits are not infinite in wisdom. Some spirits are more wise than others. And mediums would do well to con- centrate their minds on such as are capable of tell- ing them something which they do not know, instead of consulting those no wiser than themselves, in which case greater power of control might be exercised over them, and fewer errors occur in wri- ting. Mediums must not expect perfect communica- tions in imperfect conditions. No spirit, who has ever communicated a message to men, is as perfect as it will be. Perfection belongs to God alone. Spirits are only perfect in degree. So far as they fall short of the infinite wisdom of God, just so far are they imperfect. What reliance, then, can be placed on a communication, originating in a spirit of imperfect wisdom ? What confidence can a mind exercise in any writing, not under the direct control of God ? How many mediums have ever been under such con- trol ? No one is now moved to write by the direct control of God. No one ever was moved to write by such control. The wisdom of God was never engaged in the infinite plenitude of its fulness, to control any human mind. All revelation has been made through agencies. These agencies are spir- its. Spirits are agents of God to reveal wisdom. 25G LIGHT FROM THE But they can only reveal the wisdom they'possess, and that wisdom is not infinite. Can mind rely upon that wisdom ? If it can not, what will it rely upon ? It will not rely upon that which is not wisdom. There is no reliance which can be safely trusted, if wisdom be rejected. Let the mind reject the limited wisdom which has been revealed, and who suffers ? What condition will that mind be in, if it reject wisdom, because it is not infinite ? Sup- pose it were possible to disclose infinite wisdom, would the mind comprehend it ? Infinite wisdom is disclosed in the infinity of God's works, but what spirit comprehends what it has not seen or examined? What spirit has surveyed that which has no limit ? And if it has not comprehended infinity, how can it impart to others that which it does not itself possess? How can it describe what it has not seen, or make known that which it does not know ? Mediums and others are interested to receive com- munications from the highest possible circle in this sphere. Some will not be satisfied, unless the com- munications originate from Jesus, and others demand even his signature to command their respect. The condition of mind, which repudiates the truth, unless sanctioned by a name, is peculiarly unfortunate. Whatever of respect mind may cherish for the names of wise men of other generations, their names have nothing to do with facts, and were it possible for such spirits to respond directly to the inquirer, the response would not differ from the answer we should return. Jesus would answer as the condition of the inquirer demanded. He would answer to in- struct him in wisdom, and he would adapt his mea- sure of wisdom to the understanding of his auditor. Would we not do the same ? Would it be service- able to do otherwise ? Hence, it matters not to the mind instructed who teaches, only so that wisdom is taught as is adapted to the improvement of the mind. What one spirit would say, another would SPIRIT WORLD. 257 say ; for there is no inharmony in the mode of in- struction with spirits, But mediums have their partialities and their preferences. One must have the sanction of Paul, another of Luke, a third of John, and a fourth of Matthew. This will satisfy them. It might not satisfy others. They would not believe that the apostles of Jesus who lived in the body more than eighteen hundred years ago, have really conde- scended to visit so remote a generation and re-per- form the duties which they have once discharged. Indeed, the law of progress involves the supposition in difficulty. Eighteen centuries ought to advance spirits sufficiently in the wisdom of God to teach spirits. And what this period of time ought to have done has been done. They are the teachers of the second sphere, as we would be of the first. As we are taught by them, so we teach others. That Paul, or any other apostle of Jesus, has directly communicated with minds in the body is not true ; but it is true, that they have communicated through the agency of those they have sought to instruct. What is communicated in the name of the apostles is not true of them in person, but is true of them by agency. Spirits of this sphere are students in the school of wisdom, and the wise of other generations are our teachers. The students of this school com- municate the wisdom they have received, and in the degree they have found. Whatever they have found of wisdom is from above. They have received wisdom as they have progressed, and progressed as they have received. That wisdom is from the sphere of the apostles. Hence, the student impart- ing the knowledge desired, gives it the sanction of those names which will command veneration. The spirit, not being the author of the wisdom it has re- ceived, allows the credit to a higher circle and sphere, who have instructed him. No spirit above wisdom in the second circle, would adopt a signa- 258 LIGHT FROM THE ture not its own. It is a degree of wisdom common among minds in the body, but wisdom of more ele- vated circles prefer no dissimulation to encourage a sentiment, which the wisdom of heaven will forever uphold. It is not consistent with human understand- iug, whatever may be the truth with spirits. Mediums and otheis, who rely upon names, are likely to reject the truth, when the name of the in- structor is not of their peculiar faith. They often set aside facts when presented by a spirit against whom their minds are biased, ff the spirit enter- tained views dissimilar to their own, while in the body, they feel a degree of repugnance to his instruc- tion. They regard his views with distrust. Hence, the announcement of the real name of the communi- cating spirit, is sometimes properly withheld. It would do harm to make it known, because it would prevent the truth from being received by those who need it. The medium is not prepared by instruction to understand, that what might have been the opin- ion of the spirit in the body, that opinion is subject to the control of facts in this sphere. The experience of over fifty years has wrought many changes in the mind of the writer and his associates. We are not unbelievers in revelation now. We are not in many things as we once were. Nevertheless, the medium makes no allowances. He judges from what he has heard or read. Hence, the writing of a name is nearly equivalent in his mind to an endorsement of of the peculiar views of the individual while in the body. An endorsement of those views would be detrimental to the progress of mind, because some of them were erroneous. No spirit who communica- ted with the prophets, or inspired the apostles of Jesus, ever gave its name. No spirit who writes with mediums in this age will give its name, unless the conditions of mind require it, and no wrong im- pression of sentiment be encouraged by it. The names of guardian spirits will sometimes be given, SPIRIT WORLD. 259 as they have been ; but the interested must know only what is adapted to the good of mind. Mediums will learn that wisdom may be impart- ed to them from a circle, which is not as they are. Some mediums have complained because the com- munications received, contradicted their views of wisdom. They have solicited communications from spirits who would write agreeably to their wish. They have been accommodated. Were they satisfied with what they asked and received? No ; but they were more discouraged than ever. They want- ed nothing which would contradict their wisdom. The spirit wrote only as they requested, wrote what they desired, wrote only their minds, and were they satisfied ? Alas ! Then, they said, it was their own minds. Then they said, it was of no use for them to sit, because spirits wrote only what they thought, or might have thought. Then they said, other mediums do the same, and though the hand be moved by aid of spirits, yet there is no wisdom in the writing. Who is to blame ? Did not the spirit write as circumstances demanded ? The me- dium would not submit to a contradiction of his wis- dom. Such contradiction he would impute to an evil spirit. The evil spirit could not correct him, because he would not obey. He must have some- thing agreeing with his notions of consistency and truth. He would have nothing else. That he re- ceived. With that he is dissatisfied. Who is to blame ? Is the medium ? No. What then ? It is the condition of his mind. He is not passive. That condition must be changed. He will not change it. He opposes what will change it. But who suffers 1 The medium may answer this ques- tion. Mediums desire what is most agreeable to their minds. They write with our aid. But they wish spirits to aid them in many ways. Some desire us to write what we do not know. Others desire us to 260 LIGHT FROM THE write only what will advance their temporal gain. When we are asked what we do not know, how shall we answer ? We will answer, but our an- swer is not satisfactory. The medium thinks the spirit should know, and, if it do not know, he dis- trusts its ability to communicate any truth. He is mistaken. The spirit may know what it is impro- per to communicate, lest others be injured by it. It may not know and yet learn. It may write, that it is not a subject which belongs to the object of its mission. But nothing will satisfy. Spirits are not spirits, because the demand of the medium is not complied with. Who suffers ? We see who suf- fers. We see some mediums who have refused to sit for communications. We see the reason. We see other reasons, and we see what we will not do to give them satisfaction. We will not write an untruth. We will not write as they demand. We will write what is proper and true, what is wise and good. Such persons as will not sit to receive com- munications of this character, must write with their own wisdom to control, and receive the re- ward which it has to bestow. Mediums will learn that wisdom is not in silver or gold. Persons sometimes seek information of spirits, respecting concealed treasures. Mediums qualified to write with the aid of spirits, will write what they must do to find it. The treasures of heaven are what spirits seek to disclose. Mediums will find what is worth more than earthly treasures, if they do their duty. They will find what wealth can not purchase. But when others desire to con- sult spirits to aid them through mediums to find gold or silver in the earth, the wisdom of this cir- cle will not gratify them. It is not our object to make men rich without industry, nor even then in any other thing but such as we possess. The me- dium who desires to aid in such an enterprise as most concerns worldly wisdom, the getting of gold, SPIRIT WORLD. 261 will assuredly be disappointed. It can not be other- wise. The desire and anxiety which he will ne- cessarily feel on so exciting a subject, will control the wisdom exercised by spirits to enlighten minds. No medium should allow himself to sit for any such investigation. The whole matter will end in con- confusion and disappointment. We see who have been deceived, and deceived by their own condi- tion. When mediums wish to realize the truth, they must be passive. When they are not passive, they will not rely on what may be written. If they would know the truth, we would write it ; but when it is impossible to write the truth, no blame should be attached to us for what is wrong. Under the excitement of money-seeking, it is not possible for a spirit to control the subject, as it would be in most cases beyond its power. Nevertheless, the spirit may attempt it. It may try to dissuade the mind from the whole subject. But we see that only a few mediums are sufficiently passive to write what will do good. We see minds operating to find money in some secluded quarter of the earth. We see them operating mostly with undeveloped me- diums. They often consult clairvoyants. Clair- voyants are no more reliable than writers. They will see, but what do they see % Do they see what spirits unfold ? If so, all is well. But if they see what the will of the operator mirrors on the mind, must it necessarily be true ? In the first stages of clairvoyance, as in writing, the medium is not pas- sive. When the medium is not passive, he is not under the control of spirits. Who, then, does con- trol ? The one who operates. The one who ope- rates controls when we do not. Who operates with clairvoyants ? Who overcomes their normal con- dition ? Can not he who overcomes the normal con- dition transfer his impressions, or even the impres- sions of the company to the subject ? And if he will an impression on the mind of the clairvoyant, 26Q LIGHT FROM THE and the clairvoyant utter that impression, whose impression or work is it? Certainly spirits have had nothing to do with the whole matter. The me- dium is a medium of human thought, and if the thought should deceive any one, who would be to blame ? In this way, minds in the body will see that what has been imputed to spirits does not belong to them, but originates with the deceived mind who operates so as to induce the impression. There need be no reliance on what is communicated under such a state of things. But if minds in the body desire to pursue their own work, and be euided by their own impressions, they must be willing to receive the reward they have sought — disappointment. We will write what clairvoyants and others, soliciting aid in such matters, will find true to their progress in wisdom. Never sit for such a purpose, until spirits shall direct. When they direct, they will control all things well. But when we direct, who will write the truth, or what conditions are neces- sary to the attainment of facts ? We will answer. When the truth is desired, and nothing but the truth, no will of others will be exercised over the mind of the medium, save what is impressed by spirits. What we impress will be reliable. But what others in the body may do, is not a work for which we are responsible. The medium should be free from sur- rounding influences of minds in the body. He should not be controlled by them. But this condi- tion is not always attainable in the early progress of mediums. It requires time and discipline to write only ivhat will be found true. The medium will be able to decide this qualification. When spirits can control him to write what they will, and, if necessary, contradict the expressed opinions of others who are present, it may be regarded as evi- dence, that he has become so passive as to be com- petent to communicate only the truth. But, when SPIRIT WORLD. 863 the medium shrinks under the contradiction of in- quiries, and writes only in harmony with their ex- pressed will, no reliance need be placed on the com- munication. Whatever control the spirit may have exercised, it was not competent to write as was de- signed. The same rule will hold good in regard to clairvoyants. The clairvoyant, who yields to the contradiction of other minds, is seen to be under their control, and so far as he may yield, so far er- ror will be inwoven with his subject. Hence, per- sons seeking for the truth would do well not to will, wish, or desire any thing ; but let the medium say what is truth as aid is given. These hints are not intended for those mediums whom discipline has qualified for a faithful discharge of their duties, but for such as are not wholly passive to our con- trol. The medium who writes will know when * he is passive by what we have written. He can very readily inform himself how far his communi- cations are reliable by the concern and desire, which he has exercised while in the attitude of writing. He may well know by the character of his com- munications. If they are contradictory or untruth- ful, he will see that he is not passive, and conse- quently needs more discipline and time to prepare him for the office he holds. We see some who become impatient, but we see others patient. We shall succeed with the latter, but not with the former. It is our wish to gain control of all minds, to make all persons mediums of wisdom. We design to do what others who are mediums well understand. We would reform the world. We would harmonize the conflicting con- ditions of humanity. We would impress the wis- dom of heaven on the hearts of men. We would glorify God. We would write his wisdom on the temple of his hands. We would work his grace and truth into all minds. But who will aid our en- deavor ? The medium who is submissive to our 264 LIGHT FROM THE 8PIRIT WORLD. control. The medium whom we can inspire with the song of redemption. The medium whose mind is impressible by our works of impression. The medium who is not controlled by human weakness and folly. The medium who writes without fear or favor of men. The medium who is not controll- ed by the ignorance of sectarian idolatry. The medium who writes without wrongs of deceived minds to influence. The medium who seeks truth and wisdom from heaven. Such will be mediums of light and peace to the world in darkness and con- tention. Such will be heralds of salvation to minds in sorrow and despair. Such will be messengers of wisdom and bliss to minds in ignorance and tears. The medium who serves God by doing good to the world, will receive a crown of rejoicing which the wisdom of earth has not to bestow, when the open- ing world of light shall break upon his spirit from * the sphere where angels dwell. Then what spirits have done to make him wiser, will be wisdom to make him happier. Then what he has sacrificed in works of good to his race, will be more than what works of indifference to the voice of angels, can impart. Then what he now sees only in part will be more fully revealed, and he will not need what others will need, when they reach the city be- yond the valley of darkness and doubt. Then what we have written and taught in these pages will be understood, and obeyed. Then wisdom will write with him and inspire him with the bless- edness of God. Then the writing of spirits will be no new theme ; for he will see who controls, and the wisdom that controls all conditions of mind, so as to instruct and write what will do good. Then Jesus will write for him, and what he writes will not be disregarded but obeyed, and his spirit will progress in the knowledge of the truth forever and ever. /o (written by the spirit of a young lady to her brother.) My apology for this disclosure is, that I wish you to know the truth. You never saw me in the body. I am a stranger to you. I am a stranger to many who may have an interest to know the misery I suffered during a briet sojourn on earth. I have a dear friend, a brother, who knows my unhappy life ; yes, my dear brother is a brother still. He mourned my melancholy fate. He saw me degraded, but he never forsook me. He saw me ruined in the sight of the world, but he still loved me as a brother. Oh, my brother ! what can I do to requite your favors to me in the day of adversity, in a day which tried your soul, in a day bitter with shame to your heart — not that you had done wrong — Heaven forbid ! but I, a weak and imprudent sister, had submit- ted to the ignominy, the treachery of a base heart, and been lured by the fascinations of a serpent, who beguiled me in my innocence. The monster still lives — still survives the wreck his passions have made. He will live when my shame shall be re- membered no more. He will live, and, living, feel the quiver which bore my body to the land of graves. He will live, oh my brother !" be not angry that he lives ! The world-wide charity of your benevolence will suffer no wrong by a clemency, diffusive as the morning light. I linger near you to console a heart, bleed- ing for the misery which led me away from scenes that mocked the wail of a repentant sister — scenes which disturbed the soli- tude of weary hours — scenes which forbade me friends — scenes which made every nerve of my body to convulse with fear — scenes which wrought decay to my weak frame — and scenes painful beyond the endurance of contemplation. I turn, and wherever I turn, I see my brother, dismayed with the foul mind that murdered my hopes of life. I see him no where consoled with the smile of gladness, with which he was wont to greet me in my chamber of despair. I see wrong — a dark cloud still lingers above and around his head, to curse the day made dark by the man, who ruined the hope of a confiding brother. Oh! and may I call him brother ? May I call him what my deed, my wrong, would never justify? Yes : He is my brother. He was my brother. He will not disown me. Alas ! he did not disown me, when all other friends forsook me. He will speak of me, and call me, sister. He did call me, sister, when others blushed to own me such. And can I forget my brother 1 Can I forsake when he never forsook ? Can I dis- own when he was always true 1 Never, no, never. 266 LIGHT FROM THE I see what he sees not. I know what he does not know. All other hearts are not as his. All other minds are not as his. Hi3 dear spirit I love — love because it loved me — love because no other love visited me with a smile — a tear — a tear in smiles. No other love came to my sick chamber with such cheerfulness, such readiness, such anxiety, such sympathy, and such pity, as that which melted my soul with gratitude that I had a brother in the day of misfortune. Did I not have friends? Did I not love and confide in my friends ? I will say, I had many — many who were near to my heart. I was gay, cheerful, and happy. I was welcomed to the circles of the wealthy though dependent — dependent, as my brother knows, on his arm for protection. I mingled in the society of the fashionable, for my brother was the pride of literary merit ; yes, the merit of an offering which minds welcome to drawing-rooms of a populous city — a city desecrated by the relatiou I am about to give. Oh, that my brother could seethe work! Oh, that I could give even a faint sketch of my wretchedness, when we met after my mission of wrong — more wrong in another — had been con- summated ! The task overcomes the capacity of recital. I saw him — him whom my brother loved, and because my brother loved I loved also. The mind of one was the mind of the other, I was deceived — he was deeeived — both were betrayed. In the be- trayer I reposed confidence, as I would in a brother. Oh ! how misplaced ! But I was weak — not wioked— ior I never had been taught that it was wrong to confide in a professed servant of Jesus — a minister of the Gospel. No; I had no wisdom to protect me against wrong from such a quarter ; no suspicion to indulge that he would injure me, and no counselor to forewarn me of impending ruin. In that mistaken confidence 1 loved a man — a deceiver who has made wretched more souls than mine. He professed love — love which thrilled my heart with the im- pulse of affection — love that seemed to pervade my whole nature, and offer visions of delight to my ardent hopes — love which Bought only what would contribute to the luxury of anticipation, and distrust no promise of pleasure which his liberality had to bestow. He was my counsellor when the dark hour of tempta- tion came. He was my trust when we anticipated all that hu- man minds could expect- He was my wisdom to do what no mind asks me to relate. Oh, my God ! Oh, my soul ! Oh, my brother ! Who was deceived ? Who was wronged 1 Who was betrayed 1 Never, no, never, need such work be vindica- ted while mind is mind, and God is judge. Never, let my soul taste again the curse which pollution brings to damn me with its wrath and misery. Never, so long as law is true to mind, and mind is controlled by law. No : nor will the law unbindj the wrong which deceived and wounded my trutsing spirit. "It is that which makes me write a confession of my shame. It is that law, and violation of law, that wounds, but not to heal, which demands words of penitence from a spirit out of the body as well as in it. Oh ! what words will reveal my sorrow 1 What words will atone for the infatuation of a deluded and ignorant child; SPIRIT WORLD. 267 drawn away from the path of duty to God and duty to friends, as well as respect for myself? Words will not atone. A bleeding mind, a wronged innocence, a conscience defiled, a soul degra- ded, a character injured, are these the dregs of bitterness that fill- ed my cup of misery, and which must live to haunt my spirit when my body has returned to dust? Oh, dearest brother! thou hast not known, because thou hast not seen nor telt the sweetness of a mercy which whispers forgiveness like that which melts the soul ot injured virtue in this world of tenderness and compassion. Thou hast not forgotten our dear mother's love, nor hast thou denied the love she sought to impress on our minds in childhood. Thou rememberest well her kind voice that spake to us words of wisdom in love, and thou knowest that her kind- ness commanded our natural ignorance with subduing power, and won our obedience to the path of right. Oh ! what impres- sions have been made upon my soul by the tenderness she would manifest toward her children ! What melting compassion beam- ed on her countenance, as she taught us to love the holy message ofmercy, revealed from heaven! What reverence dwelt on her brow, when she read the words ol that divine Savior who said, " Neither do I condemn thee: go, sin no mure." Heaven is mer- ciful. Spirits are merciful in heaven. Oh! that you, and all who are interested in my narrative, might realize how blessed are they who find mercy, in doing what mercy requires. Oh, that minds who have made me unhappy, while in the body, be- cause another had wronged me, might contemplate what I see, so that wisdom and love might temper the blast to the shorn lamb, and offer shelter to the shelterless ot misfortune. Oh ! that wrong, which bewitches and beguiles the ignorant from the path of duty, might be overcome with the day, whose morning glories never fade, and whose rising sun never sets. Oh ! that he whose wrong bore my wasted body to the grave, might find repentance unto life, and smile with no deception on others as I once fondly believed he did on me. Never can I hate such sweetness as wronged me of my innocence, my name, my all on earth, when no injustice, or wrong, or misery, consumes the natural instinct of enjoyment. Never could I regret that I loved him with more than respectful attention, but I do regret that my love was unre- lated, and I was deceived by professions devoid of all truth. I lo regret that what willed me to shame had not been disclosed to my mind, ere the wretchedness 1 occasioned should have burst upon the heads of the innocent. Yea: I do regret that others were as unwise as myself, and yet not wise in the wisdom of heaven. I am where no clouds of sin, no works of wrong, no voice of reproach, no words of unkindness can mar the peace of my soul forever. Oh, how little did I anticipate that such would be the end of all my troubles and sorrows. How dark was my prospect on the bed of death ! How sad and gloomy was that lone night when all earthly good vanished in despair! How mournfully did my brother look upon my faded countenance, and yet not a word of consolation could he impart ! All was still and silent as S 268 LIGHT FROM THE SPIRIT WORLD. the moonless night, undisturbed by the flutter of wind or storm, I gazed upon the darkness more dark by the flickering lamp, more dark by the dreary grave which stood ready to embrace me. Oh, what sensations came over my soul ! Then I sa d ; Oh, my God ! have mercy on me ; save, oh, save the erring child of misfortune. I saw a bright messenger enter the room, whose smile 1 recog- nized as the smile of a mother. She came a spirit. Oh, and is this my dear mother who warned me of danger, and whose coun- sel I welcomed when a child ? Oh, my mother ! what have I done which should call you from the spirit land, I whispered to my soul ? Oh, what must I do to go where you have gone, and share the glory which dwells on your brow? She smiled and said, work out the wrong from your heart.and prepare to follow me. I saw her no more till we met in heaven. Then my spirit rose on wings of hope and trust. I had sinned, I had sorrowed, but I found no resting-place for my grief- worn mind till my fond mother came as a spirit to bind up my wounds, and console me in the hour of despair and death. What will you say, my friend, to this narrative of lacts ? Will you write what will not work without a repentance 1 No : Then ask, my brother, now on a visit here, to go and do likewise. You will not write what will do no good, and hence my further history is omitted. Errata.— Several typographical errors may be noticed which the reader will readily detect, as on page 83, line 16 from the top for "fasting" read feasting^ Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: Nov. 2004 PreservationTechnologies A WORLD LEADER IN PAPER PRESERVATION 1 1 1 Thomson Park Drive Cranberry Township, PA 16066 (724) 779-21 1 1 LIBRARY OF CONGRESS IIII 11 013 444 709 6