T. Of what use, then, are efforts to destroy these walls, or change the current which propels the machinery?
W. Thou wilt not suppose proper efforts unavailing, because thy resistance is unsuccessful. There is a distinction between proper and improper means, which may be employed for the benefit of others.
T. What can be more proper, than such means as will control the main wheel?
W. The main wheel is well, as it is. The control of that wheel is not what we seek, but the minds who manage the wheel as it is turned. Thou wilt not wish the wheel ill, but the minds who are controlled by it, good.
T. If the wheel control the minds, dwelling in this castle, how can those minds be controlled without controlling that which controls them?
W. The wheel revolves by weight of other influences. When those influences shall have no weight, the wheel will not move, because it will want power.
T. Then thou wouldst overcome the weight on the wheel. How can weight be less than weight, without a suspension of the law of gravitation?
W. The attraction of all bodies depends upon the relation which they have to each other. Affinities are attracted to each other by a mutual correspondence. Two bodies will unite when they correspond, by the law of mutual affinity. Unlike bodies resist each other. Fire, being unlike water, will not unite in harmony. They are not attracted to each other. Oil and water will not mingle. Pain and pleasure are separate. When, therefore, thou wouldst overcome the gravity of gold and silver on the wheel, thou hast only to control the love of minds, so that the affinity will be overcome. Destroy the love of gold and silver, and the weight is nothing on the wheel of motion. Destroy the motion, and the whole machinery stops.
T. When the motion stops, what will the minds do? Are they to remain without employ?
W. When the wheel is not controlled by the love of money, the wheel will move by other weights, so that indolence will not be a guest.