W. Hadst thou, Thomas, studied opinions less, and nature more, thou wouldst have seen that nature never contradicts its own wants. It does not deny itself. What nature wants, nature provides. Human opinions were objectionable to thee, because they conflicted with nature and each other; so with thy works. Thou wouldst battle with others, because their opinions were irreconcilable with nature, and yet thou didst offer thy own, though exposed to the same objection. They saw thy errors, as thou beheld theirs. When wise minds would correct, they should adopt such rules as will not be objectionable when applied to them. I saw thee, as I saw them, striving for mastery. In this sphere, spirits never quarrel. I was more fortunate; my aim was peace, and my success is well known.
T. How will you control, when minds are wilfully ignorant and blind? My wisdom sees only that force must repel force, when individual or national rights are invaded. I will admit that kindness has great power over some minds, but not to overcome the selfishness of despots and tyrants.
W. Thou wilt see, Thomas, that what is nature, is not contradictory. I see that nature is just and true to all. I see that minds are not just and true to nature, because they are improperly cultivated. It is not natural for minds to fight each other. It is inconsistent with nature for one mind to control another, so as to wrong him—wrong both. Nature is well; but the wrong consists in not obeying her voice. No mind is wilfully ignorant or blind. The will is induced, sometimes, by ignorance and blindness. All will of wrong is induced by want of knowledge to perceive the injury it will occasion to the possessor and others. No mind can will what is seen will produce its own unhappiness, because it seeks its own good. To seek unhappiness would be inconsistent with its nature. To do wrong is to seek misery, because wrong induces misery. Ignorance is the father of misery, for it guides the possessor in the path of folly. When national or individual rights are invaded, it can only occur as ignorance misleads the invader. When human duty is not neglected, the invasion can not be made. Thou knowest, Thomas, that nature is good and just. Thou seest a chord of sympathy binding all minds together. This is nature. Teach minds this lesson, so that it shall see its relationship to mind, and it will not invade the rights of others; because such invasion would induce its own misery—a thing the mind must naturally dread. Had the millions which have been expended in war, been applied to the instruction of the ignorant in the philosophy of peace, little necessity would ever have existed to correct error with other errors, among which the wrong of war ranks foremost. The selfishness of despots and tyrants, would not exist under such a state of wisdom.
T. But we must take things as they are, and govern them accordingly.
W. I would not have thee take others as they are not, Thomas; but I would have thee understand, that the wisdom of this sphere is peaceful, and not compulsory. Thou seest no collision of minds, or disturbance among spirits. The government, which controls minds here without force, is a government more perfect than that thy mind justifieth. No spirit can be improved by evil. Evil is repugnant to its nature. Force against force is evil, because mind must harmonize with mind to be happy. The conflict of two minds is a disturbance of nature’s law, and whatever is a disturbance of nature’s law, is attended with consequences incongenial with happiness.
T. That is true; but when minds are ignorant of the laws of nature, ignorant of the relation of mind to mind, and the essentials of bliss, they will trample on the rights of each other. Under such a condition of things, is it not wise to restrain by force the unwise and brutal?
W. When minds are ignorant, they should be instructed. Nature demands this; and what nature demands, mind has no right to withhold. Indeed, nature disciplines minds who withhold obedience to her laws. Mind tramples on the rights of mind, because it is ignorant; and it is ignorant, because it has not been instructed, or received instruction. It is no difficult task for mind to receive instruction, nor is it unpleasant to give that which has been imparted. I would have thee understand, that this lesson can be taught to mind, ere it will need force to control it. Nature itself would do this work, were it not baffled by cruel and unwholesome precepts. It is false education which disciplines the mind, so as to make coercive measures apparently necessary in thy mind. Mind is educated in wrong by precept and example, and then coerced by another wrong to control it right. It is cultivated in wrong, and then compelled to suffer for the wrong. Better far that all minds were uneducated, than have them educated in wrong. Education in wrong is what most afflicts thee. No mind need stumble for the absence of light. No mind will stumble, unless it walk in darkness. Let them see before they walk, and they will not fall. No force is necessary to control those who see, in order to keep them from falling; neither is force required to prevent invasion of another’s rights, under the light of nature. I see nothing which wrongs any mind, where no force is exerted. It is force against force which wounds. The wound is an evil. It is an evil which force against force has no power to overcome. If thou wouldst have others do right, thou shouldst not do wrong thyself. Resist no good to thy friend, or thy enemy; and thy example will not provoke an invasion of thy rights. If he take from thee thy coat, give him thy cloak also; for, in so doing, thy example will lead him to return both, if thy want be greatest. He will soon recognize thee as a giver of good things, and thy gifts will lead him unto repentance. He will not steal from thee because thou givest, and there are none who prefer to steal, when they are supplied by gifts. None will fight, when they have what they desire without it. None will do wrong, when the wrong discloses no advantage. Study right, Thomas, and right will not wrong thee.
T. But will not your precept lead the ignorant to expect forbearance, and abuse your generosity?
W. It will lead mind to acknowledge, that what will do them good is not an evil. It will do more. It will correct the errors into which they have fallen by wrong precepts. It will not make them abuse my generosity, but disabuse themselves of their own wrongs. Thou knowest what was not done, even by barbarians. When I saw the red man, he never lifted his war-axe against me, nor my friends. He knew I would not abuse him, and he could not abuse me. But he could do wrong to others. He could slay them without remorse. Canst thou explain the reason?
T. The reason explains itself. I know you was successful; but was not your success owing to your well regulated treaty stipulations?