LIGHT FROM THE SPIRIT WORLD.

THE
PILGRIMAGE
OF
THOMAS PAINE,
AND OTHERS,
TO THE SEVENTH CIRCLE
IN
THE SPIRIT WORLD.

REV. C. HAMMOND, Medium.

FOURTH

THOUSAND.

ROCHESTER:
D. M. DEWEY, ARCADE HALL.

NEW-YORK, FOWLER & WELLS, AND J. S. REDFIELD.
BOSTON, BELA MARSH, AND B. B. MUSSEY & CO.
1852.

Entered according to Act of Congress, by
CHARLES HAMMOND,
In the Clerk’s Office of the District Court of the United States, for
the Northern District of New-York, March 5th, 1852.
PRINTED BY LEE, MANN & CO., AMERICAN BUILDING.
STEREOTYPED BY J. W. BROWN.
Rochester, N. Y.

CONTENTS.

CHAPTER I.

Conversation with his physician, and his indifference about death—The minister sent for—Prayer—Meditation on life—Age of Reason—A swoon—Sees a spirit—The effort of the spirit to identify herself—His death—Funeral services—Doubting minister—Conversation with his spirit companion—Benediction, and opinions of the people—The end of wonders—Joy in his new sphere—The greeting—The woman and the doctor—His mother—Her welcome—His grave—The thoughts of the grave digger—Anxiety to reveal the truth—Promise to him of a coming time when it could be done with safety to mediums—Origin of sight—The thoughts of minds at his grave—Disclaims intentional wrong—Objections to religion—Visit to the minister—Conversation between the minister and servant—Prayer—Servant complains—Cheering conversation of Paine and his companion—Proposes to relate his experience, and signs his name.—[From page [13] to page [27].]

CHAPTER II.

Pleased with his new life—Recognition of rudimental associates—Reason why Paine’s writings were unpopular—His opposition to revelation considered—Penn makes an effort to show Paine his error, but was defeated—Error acknowledged—Strife about opinions condemned—Nature is never contradictory, but just—All wrong induced by ignorance—Remedy for wrongs—Wisdom peaceful—The will of resistance—The principles of nature enforced—Education in wrong the cause of wrong—Non-resistance advocated—Penn takes him to a temple—Enters an arch-door—Initiation into wisdom—Assumes an obligation—A new song is sung—Receives a lesson—Description of the temple—Name recorded—A book opened—Banner unfurled—Words on the banner—Explanation of justice, wisdom, progression, order and harmony—Duties enjoined—Charge of the master—Emblems explained—Master and servant—Freedom of servants—Obedience to nature demanded—Implements of masonry—Proof of masonry—The High Priest instructs—The book opened and read—Interpretations forbidden—Repentant mind—Conducted to the inner court—The white stone—Name changed—Receives a new baptism—An anthem and ode were sung—The temple by whom made, and its pillars—Hears a wail of sorrow, and prepares for a mission.—[From page [27] to page [52].]

CHAPTER III.

The Cottage—Landlord impressed—Efforts of spirits—Maniac threatens his family—Landlord advises to send for the minister—Wife wants a doctor—Iron moved by a spirit—Nobleman and Mary confounded by the sounds—Attributes the sounds to satan and witches—Becomes agitated—Boasts of English courage—Gives Mary a half crown—Sends for a physician—Maniac grows more ill—Tea and sugar bought—The doctor comes and prescribes—Aid promised—Curate required to pray at his home—The maniac dies—Grief of Mary—Parental counsel at the time of her marriage repeated—Her husband buried—The family taken to the Alms-house—Affecting conversation between the mother and her son—The overseer questions Mary—Oppression of the poor—Voluntary and involuntary servitude explained.—[From page [52] to page [64].]

CHAPTER IV.

The Castle described—The centurion alarmed—Faith proved by works—Interpretations of the Bible disallowed—Penn called an infidel—Dialogue between the centurion and Penn—Teacher called—Dialogue continued—Theological opinions the cause of strife and wrong—Paine and Penn retire—Conversation between them—Witnesses beheaded—Dialogue between the Teacher and his Master—A wheel within a wheel—Gold and silver the motive power—Attraction of affinities—Fear and hope make slaves—The king’s palace—Conversation between Thomas and William—Grand Master instructs Thomas—A new song—Consistency wrong when minds are wrong—Experience the proper test of principles—Some minds serve two masters—Works justify—Repentance is salvation—Departure for the Temple.—[From page [64] to page [102].]

CHAPTER V.

Unity of work—Each receives a penny—Visits another temple—The Master’s charge to Thomas—Advice of the chief—Counsel of the commander—Explanation of the helmet, spear, sword with two edges, arrows and bow, sling and pebbles—Trumpet—Directions to revisit the castle.—[From page [102] to page [110].]

CHAPTER VI.

The deacon’s prayer—Thomas and Mary converse—Dialogue between the deacon and Thomas on rewards, a day of judgment, and the atonement—The deacon converted—Sung the new song—Departure for the temple—The deacon initiated into the mysteries of wisdom, and the secret explained—Thomas and the deacon revisit the castle.—[From page [110] to page [126].]

CHAPTER VII.

The wonder in the castle—Dialogue between the chief, the deacon, and Thomas—The senior consulted—The circle of the temple summoned by the trumpet—Conversation between the Commander of the temple and the senior of the castle on war—On rights—The conversion of 24 elders, and 144,000—The Commander conducts them to the temple, where they were initiated into that degree of wisdom.—[From page [126] to page [144].]

CHAPTER VIII.

Mission of Thomas and the elders—The king and guard—The elder addresses the king—Conversation with him—He refuses wisdom—A dialogue with a mind on fear—Calls a great multitude to the elder—Address of the elder—Conversation with the circle—Imputed righteousness—A thousand times ten thousand converted, and received into the temple.—[From page [144] to page [165].]

CHAPTER IX.

Thomas finds two minds wrangling—Enters into conversation with them—Refuses to give his name—Opposes teaching what the teacher does not know—Opposes controversy—Rejects innate depravity—Discards wrong views—Recommends facts for opinions—Explanation of sun and moon, which stood still by the command of Joshua—Nature instructs mind—Wrangling unwise—Wisdom will overcome wrong—Freedom induces righteousness—Masters responsible for the doings of servants—Another mind is converted—The work of the temple harmonious—Duty to avoid discord—The assent is gained—The convert sees a light—William gives him advice, and conducts him to the temple, when he receives a new name, and a white stone.—[From page [165] to page [186].]

CHAPTER X.

Receives a visit from a superior mind—Proposition to advance accepted—The seraphim sings—A pearl given—Enters a world of light and song—Description of the works which he saw—The instruction of the Worthy—The song of the free—Address of another mind on the key of wisdom—The seven seals—Address of a third mind—Conducts to the sixth circle—A lecture on social progress—Hope a reality—A lecture on prophecy—Rules of prophecy the same as mathematical—Prediction of communicating with the inhabitants of earth—Predictions, opinions only of those below the sixth circle—A lecture on purity and prophecy—Nature the standard by which to determine right and wrong—Advancement to the seventh circle, or court of Beauty—Sees a white throne and inscriptions—A little child leading a lion—A serpent fastened to a rock—Twenty four pillars of wisdom—Minstrels chant a welcome—Emblems explained—Prediction of events now taking place—Contemplated mission to the rudimental sphere, and how it would be received—The serpent to be destroyed—Evils to be overcome by wisdom.—[From page [186] to page [235].]

CHAPTER XI.

Franklin, Swedenborg, Paine, and his companions visit a place near the castle—Old things become new—Process of change—Identity preserved—Self is a part of the body—All sympathize together in good and ill—Governments defective—Opposition to capital punishment—Origin of evil—How overcome—Success of the mission—Means must be adapted to conditions—Contradictory communications develop the condition of minds in the second sphere—Conflicting revealments harmonious with different degrees of wisdom—Writing mediums—Societies and forms of worship—Adaptation is harmony—Harmony should not be disturbed—The mission of spirits will be to regulate minds—Minds will change forms—Retire to a mansion—Onward is a passport—Dullness reproved—Dedication of the Pilgrimage.—[From p. [235] to p. [259].]

PREFACE.

Agreeably to announcement in the “Light from the Spirit World,” I am able to present this volume to the public, under circumstances which will be gratifying to all those who are the friends of Progress and Reform. No pains have been spared to present the precise words chosen by the author, and preserve the style and sense of the original manuscript. In regard to the merits of the production, it must speak for itself; for, whatever of merit or demerit it may possess, I am worthy of neither praise nor censure. Astounding as may be the assertion, that I had no will to write it, or exercised any other control, than to let my hand be moved by an invisible influence, and write as it would, without any volition on my part, yet it is, nevertheless, true. And, I am quite confident, that out of the two thousand writing mediums, now in the United States, no one in a passive condition will be able to contradict the assertion. Indeed, I have found by actual experiment, that, in a great many instances, the spirit who controls my hand, has succeeded in writing sentences contrary to my will, and while I was endeavoring with all my volition, to write something else.

But, so far as the orthography and punctuation of the Pilgrimage are concerned, I have exercised supervision. And yet, much aid has been afforded me by spirits in this matter. They arranged all the paragraphs and sentences. The initials, which represent different minds, were added by myself, to aid the general reader; and also the division of the work into chapters, with the prefatory contents of the same. Never having written a book in my life, excepting with the control of spirits, who have now given two volumes to the public, in about eight months, it may occur to the reader, that other divisions would have been preferable; but I have made the divisions as they seemed to me most natural.

This work has been written with uncommon despatch. Consequent upon the issue of the “Light,” in November, 1851, I was seemingly wearied with letters on business and inquiries, in regard to matters connected with spirit developments; so that, in the brief period of four months, I have received about two hundred, which demanded reading and reply. This necessarily absorbed much of my time; especially, as very many solicited information from spirits.

Near the close of December, 1851, I began to sit for this work. I found my engagements such that I could only devote a part of each day, and this part was frequently interrupted by strangers who desired information on the subject. But the interruption did not seem to disconcert the writer. Though often breaking off in the middle of a sentence, the spirit knew exactly where to commence, even without any reading of what had been written. Notwithstanding these embarrassments, I found on the first of February, 1852, that my manuscript was nearly equal to the desired contents for a book; at which time, I entered into an arrangement with the publisher, Mr. Dewey, by which I am able to give this work a more extended circulation, and at less cost, than I otherwise could have done, which I trust will be abundantly obvious in its mechanical execution and neatness.

Concerning my condition while writing this book, I will say, that when writing, the whole subject matter was entirely in the dark to me. I would take my pen, and place myself in the attitude of writing, when all thought and care would be wholly abstracted from my mind. As my thoughts vanished, my hand would generally begin to move, and a word would be written. Then I would know what that word was. When the first word was written, my hand would be uplifted so as to leave a space between the words, and proceed as before. In this way the book was written. But when the spirit chose, I found my mind often, very often, though not always, impressed with the word which was being written. And some mediums inform me that whole sentences are impressed upon their minds at once; but with me it is a rare thing that I have more than one word at a time, and that comes, as it were, while they are writing it.

Should the reader receive the instruction and pleasure from a perusal of these pages, which I have while they were being written, the reward will be very great. I shall condemn no one if they do not read it, because, in my opinion, they will suffer sufficient loss without it. There are none who need the consolation and reform which spirits require, more than those who refuse to be instructed by them; but there are many who will, as they have done, aim their darts at both. They belong to a circle who deserve pity more than censure.

With the history and death of Thomas Paine, I know nothing, save what has been written by an invisible influence with my hand. Having been connected with the ministry for over twenty two years, I was not inclined to read his productions; and since I have become a writing Medium, I have found no leisure to read any book. In fact, my taste for reading the productions of human wisdom is all absorbed in the divine. The spirit proposes to write another volume, and when it is written, it will be published.

The Diagram will serve to explain the circles of wisdom, as enjoyed by minds in heaven. There are minds in the body who occupy the first, second, third, and fourth circle, according to this diagram. But I would inform the reader, that whatever may be the circle to which minds belong, in the rudimental or second sphere, it does not separate one from another by an impassable partition, so that one can not hold intercourse with another, though occupying different circles. As different circles in the body may converse together, so different circles in the spirit world may do the same. The circles do not represent arbitrary lines of division between spirits, but simply degrees of wisdom. That the higher circles mingle with the lower, for the purpose of making them wiser, is apparent from the whole body of this work. I consider, therefore, that circles express the degrees of wisdom and bliss which each spirit is qualified, as it is developed, to enjoy, and not as forming a line of separation among the inhabitants of heaven. The wisdom of heaven differs essentially from the wisdom of earth, in regard to the real merits of the mind, and its qualifications for enjoyment.

The style of some parts of this volume is unusual. A circle is sometimes addressed in the singular number, where it would seem to require the plural; but this departure from grammatical accuracy, may be justified on the ground, that the circle were all of one mind, or sentiment.

C. HAMMOND.

Rochester, March, 1852.

DIAGRAM,
REPRESENTING THE DIFFERENT CIRCLES AND SPHERES
IN THE SPIRIT WORLD.

[EXPLANATION.]

1. Wisdom, wholly selfish, or seeking selfish good.

2. Wisdom, controlled by popular opinion.

3. Wisdom, independent of popularity, but not perfect.

4. Wisdom, which seeks others’ good and not evil.

5. Wisdom, in purity, or a circle of Purity.

6. Wisdom, in perfection to prophecy.

7. Wisdom, to instruct all others of less wisdom.

CHAPTER I.
SICKNESS, DEATH, AND BURIAL OF THOMAS PAINE.

Conversation with his physician, and his indifference about death—The minister sent for—Prayer—Meditation on life—Age of Reason—A swoon—Sees a spirit—The effort of the spirit to identify herself—His death—Funeral services—Doubting minister—Conversation with his spirit companion—Benediction, and opinions of the people—The end of wonders—Joy in his new sphere—The greeting—The woman and the doctor—His mother—Her welcome—His grave—The thoughts of the grave digger—Anxiety to reveal the truth—Promise to him of a coming time when it could be done with safety to mediums—Origin of sight—Thoughts of minds at his grave—Disclaims intentional wrong—Objections to religion—Visit to the minister—Conversation between the minister and servant—Prayer—Servant complains—Cheering conversation of Paine and his companion—Proposes to relate his experience, and signs his name.

In the progress of mind to the unseen world, there is no wonder within the range of human perception, analogous to the transition of the spirit in what is called death. I will relate the incidents of my experience. For some weeks previous to my exit, my attending physician gave me up as incurable. Still, he continued his visits, and experimented in every possible way his ingenuity and wisdom could devise, to control what he foresaw would terminate in my dissolution. At length, approaching my bedside, he said in a tremulous tone, “I fear you will not live to see the light of morning.” I replied, in a whisper, “I see no one, then, to do what will be required at my demise.”

“What do you require?” said the doctor.

“Only that my body be decently interred,” I responded.

I saw he felt moved by my indifference, and I requested him to invite the parish minister to make a prayer. He did so. I was still unmoved by his pathetic appeals to Heaven to bless my soul with the outpourings of his grace upon me. I felt no solicitude about my fate. All seemed dark and hopeless, with no ray of light to gladden the soul of a dying unbeliever in revelation. I was willing to see, but no light came to my relief. In this state of awful gloom, when midnight blackness offered no consolation, when the idolatry of monkish mockery gave no satisfaction, and when no ostentatious show of worldly gain or honor wearied my mind with their cares, I said, “what is life?” I answered, “’tis but a dream.” “Then what have I done which is not a dream?” I wondered. “There is my Age of Reason, and is that a dream?” I saw no dream in that work. It was a reality. It was my work. I saw it was not a dream. There was what the minister had not disturbed. He did not overthrow what it contained. He prayed against my infidelity, but he did not lessen my convictions in any position I had taken. No: weak and worn out with disease as I was, he made no issue with my attack upon his faith. He went away, and I saw him no more, till no more of flesh and blood imprisoned my spirit. I was well satisfied he was afraid of me. I was never more satisfied of the truth of my book. Still, it was not what I wanted. It did not aid me in my lone chamber of weakness and destitution. It gave me no solace, save the reflection that I had served the cause of human freedom, and had triumphed over the dogmatical assumptions of a miserable theology. I was not wholly satisfied that I was altogether right, but I was very certain that religionists were wrong. I saw the corruption and hypocrisy of those who professed to be Christians, and I was persuaded that what they taught upheld them in their hypocrisy. In this frame of mind, I neither felt wounded by their assaults upon my work, nor was I afraid of what would be my condition after death.

Near the close of my earthly life, I fell into a swoon, and I saw what was more evidence to me of a future life, than all I had ever heard or read. I saw my wisdom isolated, and torn in fragments. There came near me one whom I loved in my youth; one who was dear to me when I was in my years of prime; and who cherished an attachment for me, which even death had no power to dissolve. She had passed away. I had wept over her grave. I had mourned her death as the severest of all possible calamities. We were united. Nothing but the form of marriage was wanting to make us one in the sight of the world. We were married. I loved her as I never loved another. She was my idol; and never was homage more sincere and fervent than that which I gave her; never was my soul so willingly captivated as when I enjoyed her affection. Never was my distress equaled as when I saw her coffined for the grave. Oh, sadness! thou hast no wisdom for the bereaved! From that day to the period above related, I had no music like hers to cheer me onward through the night of my corroded sympathy, nor was there hope that we should meet on the plain of conjugal affinity which we now enjoy.

In that swoon, I saw her as in the bloom of her virgin innocence. She came to me and said, “Thomas! be of good cheer, I am with you.”

“Half wise am I to believe in an apparition, or have I lost my reason that I should see a ghost by my bedside?” I wondered to myself.

“Be not deceived. Do you not see me? Here is my hand, and here the ring with my name engraved, and do you not know my voice?” she replied.

“Indeed, your voice I know; I know all; but what are you?” may I ask.

“I am your betrothed, your confiding companion. I have watched over you with more care than you would have deemed necessary, had I been formally united with you in marriage. I have come now as a spirit to remove your doubts, and conduct you to a circle where the weariness of the world will disturb no more.”

“A spirit! a spirit!” I said in amazement.

“Yes, a spirit, a spirit you mourned as dead, is with you.”

“Is it possible? it is not—no, it is not.”

“It is possible. Never question what you know, Thomas.”

“I doubt not my senses, but my sight.”

“Then take my hand, as you once plighted your love to me, and bear me witness that what you feel is not a delusion, nor my speech a mockery of heaven.”

I gave her my warm hand, and never doubted again. But, ere the morning sun had appeared, I passed the portal of death, and saw the neighbors and friends preparing for the funeral. The minister was sent for. He came. With uplifted hands he besought God to comfort the weeping circle; but I saw he had no confidence that his prayer would be answered. He bewailed death as a curse, and mourned that Adam and all his posterity had no hope in heaven, only in Jesus. He opened what he said was the word of God, and read, “There is hope of a tree, if it be cut down, that it will sprout again;” but what is man, that the Almighty should call him to a new sphere, he did not seem to comprehend.

As I stood near him during the whole service, I felt moved to say, “Oh, thou of little faith; wherefore dost thou doubt?” But my companion said, “He will not believe though one go to him from the dead; he has Moses and the prophets, Jesus and the apostles, but will he not dispute their sayings?”

T. Can he dispute what he shall see and hear?

C. And did not you doubt me, Thomas? When I spoke, and when you saw me, you said, “It is not possible.” Though you saw my hand, and the ring on my finger, you would not admit my presence. Then you said, “I doubt my sight.”

T. And will he, a believer in spirits, do the same?

C. He will not deny spirits, neither will he admit what he sees.

T. Why?

C. He will say, as you said, “I doubt my sight.”

T. But will a believer in revelation doubt, as I doubted?

C. A believer in revelation doubts, and will doubt, his sight as soon as an unbeliever. Both cavil with the only rule which nature has given them to determine the existence of things, and their relation to each other.

T. Who, then, are believers?

C. “Hath not God concluded all in unbelief, that he might have mercy upon all?” All are unbelievers. The minister does not believe that you and I are present, and hear his speech. He does not believe what we know, that his belief is unbelief of the truth in many things: so is his unbelief a denial of the truth in other things.

The minister concluded his service, and my body was deposited in the grave. I waited to hear the benediction: “Dust unto dust is the law of nature; but the spirit must appear before the bar of God to receive the penalty of violated law,” he said, in mournful solemnity. The circle departed, saying, “he was more charitable than was to be expected. Paine was an infidel, and what could he do less than speak what he believed. He was satisfied that the deceased had no eternal life abiding in him, and it was his duty to warn his neighbors of their danger.”

I left them, and said, “How long shall it be to the end of these wonders?”

My companion replied, “The end is not yet. Progressive developments of wisdom will appear, when the dark cloud of superstition shall be removed, so that the light of heaven shall not involve those on whom it falls in the trouble of wicked men. The spirits of this sphere have waited for the coming of that day, and come it will, when opinions shall not triumph over facts, and truth shall not be rejected because it disagrees with the errors of religionists.”

But to return to my exit. When my companion gave me her hand, I faintly said, “God be praised,” and languished into life. There was no other spirit near me, when I closed my race on earth. I was not without her presence a moment, though a short interval elapsed in which I saw no one. She saw me in my chamber, and she came to conduct me to wisdom which I had not known. As a dear spirit, I loved her; but when I found myself where I could see the body I once bore, and the countenances I was well acquainted with, it was a scene so wholly unexpected, that I was overpowered with joy, and my whole nature suffused with intense gratitude to that divine Being, whose name and mercies I had derided in my weakness and ignorance.

The first object which I saw was my companion. She smiled and said, “Thomas, thou hast passed over the valley; fear no evil; I am with thee.” I could see what they were doing with my body, when I was conversing with her.

It was not over an hour after I left it, till my spirit was conscious of all that was passing in the house. I saw the woman, who occupied the house, interested in preserving my features from discoloration, and bathing my mortal casement with wet cloths. She was not well satisfied with the physician. He wanted her to ask the minister to make a prayer, but she refused. He told her it was customary on such occasions to invite the minister to pray. She said “he would soon need something more, and I am not in a condition to pay him for his services.” He told her that he would settle all, if she desired. “I will not make a mock of the thing,” she replied; “but to tell you the truth, doctor, I do not believe in praying over the dead.”

The next wonder, which I was permitted to see, was the spirit of my mother. She was a mother; I was now a spirit, and she came to me, and said: “My son, my child, I call you, my child. The storm of contention has passed. The angry tempest is now gone by. Here, my son, are the realities of happiness. I have labored to make you wise in the wisdom of nature, but alas! I was not successful, only in a degree. I have now an opportunity to conduct you where wisdom will be unfolded in measureless profusion.” So saying, she bade me follow her.

In the mean time, my companion stood by my side, and we both instantly obeyed. The angel mother led our way to a grave, which was being dug for my remains. “There,” said she, “is the end of all flesh. There is the grave of your dust, and though it shall be deposited in it, your spirit will live forever. Such will be the end of all living. Do you not hear the workman?” I listened, and the thoughts of the poor man came up to my spirit in wonderful sweetness, as he moved the shovel with its load of earth. “Ah!” said he, “there are many who respect the talents of the dead, but few who care for the living.”

I saw him as he filled the grave. I heard him say, mentally, “No man liveth and dieth not. I have dug many graves, but where is the man who will not work when human bodies need a burial? Oh! what would I give to know that, when my body is wasted in dust, I shall live in heaven. But, alas! what do I ask? My soul weeps to know what God has refused to mortals.”

“Do you see,” said my mother, “that nature is true to human good, while ignorance conceals her worth?”

“I see,” replied my companion, and we went away.

As we left the grave I was well satisfied that the reflections of the poor man were mournfully true. I was not without misgivings that my Age of Reason sought not to gratify the mind in its hope of immortality. I said, “when will the day come that I can make known the truth, and correct the errors of my work?”

My mother replied, “The world is not yet prepared to hear such news. I will not wrong the truth by an attempt to reveal it.”

T. But will not a day come when spirits can unfold to mind in the body the wonders of this sphere?

M. When minds emerge from the darkness of their superstition, and spirits can control, without wrong to the medium, we can make known to them the wonders of this world of life; but, while they are controlled by their superstition, the revealment would subject the medium to severe penal sufferings, and the execration of all who are not controlled by us. The people are more tenacious of their creeds than what is consistent with the safety of such, as will be required to act in a wonderful manner to overcome their errors. I see, that when Jesus came, he was not opposed with more violent measures than religionists are prepared to adopt to suppress whatever contradicts their faith and practice. But there will come a day when spirits can reveal the truth, without involving the medium in trouble at the hands of its enemies, and when the inalienable rights of mind will be protected by the voice of public opinion. Be patient, therefore, my son; for the coming of that day will change the gloom of the grave into the joy of immortal rest. It will come with wonder, and mind will understand that the tomb is not the home of the soul.

The sun was now sinking behind the western hills. Then I said, “why are midnight and mid-day alike to spirits? Why is not the rudimental sphere developed as mind is here?”

“I see you will wonder, Thomas. Are not the night and the day alike unto God? Does he not make light, and create darkness? Are not light and darkness the result of causes which harmonize in the well being of mind in the body? Must not the spirit, wearied with its load of dust, have hours of repose and rest?”

“Very true,” I replied; “but why do they not see as spirits see?”

“Our vision is not as theirs; when we see, it is because the undulations of light, falling upon us, are unobstructed by other things. You will find light without darkness in your path, because there is more light in spiritual than earthly bodies. Light emanates from particles of matter thrown off from dense globes in straight lines, which coming in collision with each other, produce a concussion in such rapid succession, as to evolve what is called light. The law of what is called the solar system, governs worlds of other systems. A ray diverging from the sun meets a ray from earth, which produces what is called friction among the innumerable particles in their passage from one point to another. This friction emits a blaze from the two particles. These wonders are actually transpiring every instant, within scarcely perceptible distances, so that no darkness can exist when they occur. There is an ocean of rays commingling in their destined course, and forced along their pathway by attractive and repulsive forces in the great economy of nature. Now, it is only the grosser particles, migrating from one globe to another, that make light to the inhabitants of the rudimental sphere, while spirits are able to discover light, or, as I would say, see the friction, or light, emitted by the friction of lesser rays coming in contact with each other. When the sun is visible to minds in the body, rays from it fall in direct lines to earth, and rays from earth pass in direct lines to the sun. When rays pass in direct lines and meet, the concussion or friction is greater than when striking each other obliquely. Hence, the greater the friction, the greater the light. And the nearer to earth the contact of the rays, the more sensible the effect upon the retina of the human eye. This accounts for the darkness called night, and the light called day. At night, the rays, migrating from the sun to earth and earth to sun, must strike each other obliquely, and at a greater distance from the eye of man. But spirits are aided by the friction of infinitely more refined particles of matter meeting the inconceivably more refined particles of earth, occasioned by the influence of other planets upon it. As the attractive and repulsive forces are equal to the density, distance, and magnitude of the several orbs, so are the rays refined; and you will find that the balances are in just proportion throughout the immensity of the Creator’s works. We see that refined particles, or rays, more clearly give light to us, than the grosser particles, emitted by stronger attractions, do to minds in grosser organs of sight. Every thing is adapted to its condition. Nothing is unwise in the order of the divine government.”

But, when we were at the grave, I saw no mind relieved. “Thomas Paine was an infidel,” said they. “He ridiculed the Bible. He was not moral, even. He was addicted to intemperance. He lived with a strange woman. He would not repent, and be converted; and he died without having experienced religion. He must now atone for his conduct.”

I wished to say, but wishes were vain, “My wrongs were not wrongs of injury intentional to others. I had erred; and I would, if I could, have atoned for those errors; but my works were not worse than those arrayed against me. I saw no religion worth possessing in the creeds of men. I was not wise, but I could not find wisdom in the doctrines taught by religionists. My desire was law and justice; but neither were commended to my judgment, in the forms and ceremonies of the church. A change of heart was more mystical to me than the mythology of the pagans. A wise man hath said, ‘wisdom is mine,’ and what he said I was not ashamed to allow: but I was ashamed to allow what I could not explain, so that others could comprehend my meaning. I was not without reverence for good, but what was good gave me some uneasiness to determine. My rules were isolated, and sometimes contradictory. Nevertheless, I would attempt to draw up rules which I thought practicable, and when I saw what was not wise, I was never ashamed to acknowledge it.”

During the evening of the day in which my body was interred, I was with my companion and mother, who proposed to visit the house of the parish minister. I wished not to go, for I was well satisfied of his feelings. I was about to say so, when my companion resumed: “We may not refuse crumbs when no more can be had. I see,” said she, “he will not pray without wrath or doubting; but it is all we can expect under his condition of mind. He is now waiting to call the family together for prayers.”

“Then we will not stay long,” I replied.

“No longer than you wish,” she rejoined.

It was a still night. As we neared the house, the work of reading a chapter was commenced by the servant of the house. She read, with hurried words, the chapter which was offered her.

“That seems to be an awful lesson of judgment against the unbelieving,” said the minister, with a sigh. “Oh! what would Paine give now, if he had made his peace with God? I fear he is lost forever.”

“And why do you think so?” said the servant.

“Because he was a very wicked man,” said the minister.

“Are not all men wicked,” she faintly uttered?

M. Yes: but you know there is a sin unto death, for which even Christians are not permitted to pray.

S. Did Paine commit that sin which is unto death?

M. I fear such will be found the case. He resisted the Holy Ghost. He resisted prayer. He was opposed to religion. Alas! he is beyond the reach of mercy. So saying, he arose, and said, “we will pray.”

He was nearly through with a long prayer, when he called upon God to “remember all who remember not thee. Remember, Oh God!” said he, “all who are out of the ark of safety; for we fear thou hast permitted one of thy works to perish forever. Oh, God! spare thy rod, and let not thine anger be kindled against thy enemies. Thou hast mercy for those that love thee, and wilt thou not also have compassion on those who need thy salvation?” When he had concluded, I heard the servant say to herself, “Who is my judge?”

I responded, by a gentle impression on her mind, “He will judge others, but not as he judges himself.”

“It is even so,” she seemed to answer. “I never was acquainted with Paine,” she said, mentally; “but he was never convicted of any very great crimes that I have ever heard; I wish others were as good as he. Then, I should not be scorned because I am poor, and have to work for a living. May be, it is all right, but I can’t see it.”

My companion rejoined, “Thus it is, and thus it will be, till wisdom shall come from heaven, gentle as the dew, and free as the air, to chase away the ignorance of a deceived world. Never will mind rise up in the vigor of wisdom, till celestial light shall dissipate the wrongs and woes of misguided mind. I have seen the mind of man groaning in despair, and no one to lift the burden from his soul. I will not mock my inferiors, nor envy my superiors; but I will lead you, Thomas, to a fountain where no impurity can be seen, and where you may bathe in water without shore or bound.”

“But where do we go?” I inquired.

“We go where the weary find rest, and the conflicting antagonisms of human society disturb no more. We go where the pure will never become vitiated with wrongs, and where rivers of light roll on, refreshing the mind forever. We go where nature is understood, and her laws obeyed. We go where truth is wisdom, and where no mockery of duty answers the call of need. We go where we wish, and when we go, we will not cease to remember that our return will be cheered with music, vibrating in harmony with human redemption from the whirlpool of angry waters. We will not tarry among the wrongs and evils of a mourning world, but we will visit a wonder away from human cares, where order and harmony are appreciated, and spirits concentrate to admire and glorify the Ruler of unnumbered worlds. There is a world you have not seen, a music you have not heard, a joy you have not experienced, where the storm of contention lashes not against its shore, nor the groans of distress reach the borders of my spirit home.”

We went in company. But, at every step of our journey, I saw new wonders, which I propose to write, with the consent of this medium, for the instruction and enjoyment of those who must ere long become travelers over the same road, to a wisdom which none but celestial beings enjoy. Therefore, wonder not who writes as you read; for my name will be now recorded, as with the pen of a ready writer, by whose hand I am permitted to subscribe myself,

THOMAS PAINE.

CHAPTER II.
INTERVIEW WITH WM. PENN, AND PAINE’S CONVERSION.

Pleased with his new life—Recognition of rudimental associates—Reason why Paine’s writings were unpopular—His opposition to revelation considered—Penn makes an effort to show Paine his error, but was defeated—Error acknowledged—Strife about opinions condemned—Nature is never contradictory, but just—All wrong induced by ignorance—Remedy for wrongs—Wisdom peaceful—The will of resistance—The principles of nature enforced—Education in wrong the cause of wrong—Non-resistance advocated—Penn takes him to a temple—Enters an arch-door—Initiation into wisdom—Assumes an obligation—A new song is sung—Receives a lesson—Description of the temple—Name recorded—A book opened—Banner unfurled—Words on the banner—Explanation of justice, wisdom, progression, order and harmony—Duties enjoined—Charge of the master—Emblems explained—Master and servant—Freedom of servants—Obedience to nature demanded—Implements of masonry—Proof of masonry—The High Priest instructs—The book opened and read—Interpretations forbidden—Repentant mind—Conducted to the inner court—The white stone—Name changed—Receives a new baptism—An anthem and ode were sung—The temple by whom made, and its pillars—Hears a wail of sorrow, and prepares for a mission.

When I saw the wisdom of my new sphere, I was delighted beyond the capacity of human expression. I was not wholly a stranger in my new life, for I found a great multitude of spirits whom I had known in the body. I saw minds venerable while in the rudimental state. I was well acquainted with George Washington, Benjamin Franklin, Richard Rush, and many others. I saw spirits teaching them lessons of wisdom. Then, I wondered.

“Why wonderest thou,” said a friend? “Thou hast not yet seen what thou mayest see, when the clear light of this world of beauty shall remove the darkness from thy vision.”

Thomas. And do I not now see more than I can comprehend?

William. Truly, thou seest what thou dost not comprehend, but thou canst comprehend even more, when thy wisdom shall be increased. I was thy senior in life, but thou knowest my history, in the settlement of Pennsylvania.

T. Indeed, this is none other than William Penn—the mind who never drew a sword to gain a victory, or repel an enemy.

W. I am William Penn; I have watched thy course, Thomas, and I have sympathized in thy efforts to rid minds of superstition and priestly rule; but thou seest now that thy labor was not successful, because the wants of nature must be supplied. Hadst thou not attacked what the mind wants—the hope of the soul in a future sphere—thou wouldst not have found more opposers than sympathizers; mind must and will strive to satisfy its own wants. This is nature; and what is nature, thou didst fight against.

T. But my weapons were not malicious.

W. No; thou wast not malicious, but thou didst what thou wouldst not do again, as thou seest now. Thou wouldst not write against revelation, because thou seest that revelation is true to human wants, and is the bread of the soul. Many things thou hast truly said, but what thou hast truly said, will lose its power for good, because it is found in bad company. I sought to make thee know wherein thou didst err; and, on one occasion, when thou hadst written a work on priestcraft, I verily thought I should succeed in my endeavors; but I saw thee take a book from thy library, which turned thy mind from the impression I gave thee.

T. I see my error; but how could I see otherwise than I did, when in the body?

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?

W. Undoubtedly, my engagements were honorably fulfilled, as they were honorably made. I would not wrong a mind, and then require that mind to forbear. I would have all do right; and when mind does right, it need fear no evil. Resistance to the injury of another, is not right, and what is not right, would’st thou recommend?

T. No: but when savages invade, or tyrants oppress, I would resist their misrule.

W. Thou hast well said; but how couldst thou resist more effectually, than by acts of generosity and friendship? Resistance with force against force, is encouragement to wrong. It provokes others to do wrong. “Overcome evil with good,” is not resisting evil with evil. There is only one way, Thomas, to do good, and make enemies friends. Minds, wishing peace, will find it with less sacrifice in well doing, than in evil doing. All strife has cost even the victor more than he ever obtained. All wisdom, in this sphere, will show thee, what is not appreciated in the rudimental. I see wherein thou hast erred. I will change thy wisdom, that thou mayest sit down in a circle where mercy flows like a cooling stream to refresh the plants of heaven. Come thou with me, and I will do thee good.

He led me where I saw a light exceeding the brightness of a thousand suns. I saw a door opening a magnificent temple, arched as it were, with stones of the most beautiful workmanship, and clear as crystal. When we reached the arch-way, he said:

“Friend: Art thou prepared to do the work required of thee by the Master of this building?”

T. And what is that work I am required to do?

W. Enter upon thy apprenticeship, and obey thy Master.

T. That I will do, in all reasonable commands.

W. But thy reason is not required, till thou art instructed by the Master to reason with wisdom to guide thee.

When we had passed the first arch, I was reflecting on my pilgrimage, which was so strange and new, that I felt my soul overcome with the mercy of heaven. But my guide aided me onward. On entering the second arch-door, I was hailed by a workman, who said:

“Whence comest thou?”

My guide responded, “From Edom.”

Workman. Hast thou brought a stranger with thee?

Guide. A stranger has called to serve as an apprentice in thy charge.

W. Hast thou examined the passports, and dost thou know his integrity?

G. I have examined all, and find him worthy of our confidence.

W. Then, wilt thou proceed to the station where wisdom will be unfolded, and his duties and obligations made known.

As we proceeded, an ode was sung by a great multitude. It was unlike any thing I ever heard before. There was a softness, a melody in the strain, that fell upon my mind with angelic loveliness, and I wondered why I was admitted into a society, where all was peace and harmony, and no discord grated the ear of worthy and tried servants, in this sanctuary of heavenly wisdom. As I wondered, I heard a voice saying: “What man hath rejected, that thou hast found. I saw thee a stranger, and took thee in; naked, and clothed thee; sick and in prison, and visited thee. When thou goest hence, bear this lesson in thy mind, that good may come unto thee from the good thou doest unto others of thy fellow servants, who may need thy aid and sympathy.” Then, I heard the multitude say, “Amen.” “Amen,” I responded; and as I spake this word, I found my voice had changed. It fell so sweetly from my lips, that I was surprised at the sound.

My guide then proceeded to instruct me, that this temple was none other than a miniature representation of nature. “It is a building of God,” said he, “and here is thy home. Here mayest thou worship, here bring thy gifts, and consecrate thy vows upon the altar of spirit progress, in the eternal realities of knowledge and virtue. Here pour out the oil of consolation for the bereaved, and here serve God by doing good to those who need thy assistance.”

I saw my name written in the record of eternal life; and I was rejoiced when my errors were corrected. When I was instructed, I saw my resistance to truth overcome, and when I found how my own wrongs were remedied, I saw how others might be reclaimed.

The temple was inlaid with gold. I saw a mind standing, with elevated wisdom over his head, and at his feet were sitting students of nature, who received instruction from him. In his right hand he held a book, and in his left a banner. The book was opened, and the banner unfurled. “This is not made with hands” said he, “but came from Mount Horeb, where the everlasting covenant was given to the children of the Most High. Advance stranger, and receive the blessing which thou hast refused in thy unbelief.”

I stepped forward as if drawn by an attractive power to do what was required, when he placed the book in my hands, and said: “Receive this Revelation with meekness, and make it thy study. Thou hast ridiculed without reading; read now without ridicule. Turn thou not from its light, but when thou readest understand. Seek not thy own interpretation, but let wisdom conduct thee in candor, to add nothing to or take nothing from what thou hast no right, and which is not thy own.” The mind then sat down.

I next saw the words on the banner. It was a beautiful banner, filled with gems and devices; and when I saw it, I read the words, “Justice, Wisdom, Progression, Order, and Harmony.” Beneath it was written, “They shall beat their swords into ploughshares, and their spears into pruning hooks.”

My guide then said, “Understandest thou what thou seest?”

What will you say, I inquired of Justice?

G. Justice is not cruelty, but is doing what benevolence requires. When thou seest a mind whom thou canst aid, and unto whom thou canst render assistance, be it thy friend or a stranger, then be just to the law which makes thee and him companions, and recognizes the deed of mercy as a deed of good to thyself. If he fall by the way side, because he can not see, then take him by thy strength, and bear him where he may rest. Put thy hand upon him gently, and say: “I will not forsake thee till thou canst aid others as I will aid thee.” Let him want nothing, and justice to thy needy friend will be satisfied.

T. What is Wisdom?

G. Wisdom is wise. It is wise to relieve want. It is wise to do good. It is wise to understand thyself, to know thy dependence on others, to see the wisdom of God in his works and wonders. It is wise to act, to say, and to wish well toward all mind. It is wise to speak the truth, to utter nothing but the truth, and to oppose nothing which is good. It is wise to love, as we see love begets love. It is wise to learn, because what thou learnest of wisdom will add to thy circle of bliss, and the bliss of others, when they are taught of thee. It is wise to co-operate in harmony with the thousands who saw thee in need, and aided thy welcome within these courts. It is wise to obey the Master of this house; for in so doing great good shall be thy reward, and thou shalt wear a crown which the ignorant may envy, but can not pluck from thy head.

T. What is Progression?

G. Progression is the expansion of thy mind in the wisdom thou mayest receive from instructed minds around thee. When thou doest good, it is wise; and as thou becomest wise, thy wisdom will swell thy mind with the luxury it gives. Thou knowest from what thou hast seen, that according to thy works of well doing, so shall thy measure of bliss be. If thou wouldst do more to benefit those who need, thou must be found faithful unto the instruction thou receivest, and then thou wilt be prepared to discharge thy trust with honor to thy station, and with satisfaction to thyself.

T. What is Order?

G. Order is law. Law is immutable and universal. When I say, Order is law, I would that thou shouldst understand that it is obedience to law. Disobedience is disorder, and disorder is anarchy. Thou wilt see that nature is obedient unto law. Planets and suns, and systems of suns and worlds, are all obedient to law. The least disturbance might work a disorder, which no mind less than the Creator could possibly control. As thou beholdest order in the natural world, so let it be thy aim to observe order in the society into whose charge thou hast committed thyself.

T. What is Harmony?

G. Harmony is what we mean by social sympathy. It is congenial with order. It is union of minds. It is wisdom in unity of minds. It is sympathy of thoughts and works. It will not divide and distract, convulse or disturb the social enjoyment of the circle now assembled to witness thy progress in the knowledge of the truth. Thou wilt not do or say what will not be upheld and understood by those whose integrity is vouchsafed to defend thee in the cause of social refinement and peace. Hear, now, what thy Master sayeth unto thee from the throne of mercy.

M. Inasmuch, Thomas, as thou hast advanced to this temple with the aid of thy guide, and hast entered the courts of the glorified circle of this sphere, thou mayest ask what seemeth good to thee.

T. Then, I would inquire, why are those words placed on the banner which I see in your hand, and which seems to indicate the end of collision among minds?

M. Thou hast well judged. The sword and the spear will be converted into useful implements of industry, and the banner thou seest wave in glory over the world of mind. Thou wilt not wonder when thou seest the wisdom which thy progress will unfold to thee; for as the sun is true in its relation to the planets revolving around it, so will the prediction thou seest be verified, and nations shall learn war no more. As thou hast been instructed, so shall thy followers be, till wisdom shall unite all minds in harmony, and order save spirits in weakness and ignorance from their disorder and shame. Then will minds see a victory without blood, a harmony without force, a justice without cruelty, and a wisdom without folly.

T. But when shall these sayings come to pass?

M. That is thy work, as it is ours. Thou must know that what is thy work, thou must not require others to tell when it will be completed. According to thy labor and thy skill, so shall the work prosper in thy hands. But if we are negligent, so shall the day be, in advancing upon mind.

The guide then took me by the hand, and said: “Now thou art introduced into this company, it will be thy chief desire to remember the instruction thou hast received, and follow the counsel which thy seniors may impart to thee. Thou seest many things here, and many more will be revealed to thee, so that thy life will not be idle, but will be devoted to the lessons as they will be given thee. I will now introduce thee to a friend, who has a charge to give thee.”

Leading me to the right a few paces, he said: “This is the Master whom thou wilt hear; and as thou hearest, so do ye.”

M. My son; hear the counsel of a father, and forsake not the law of thy mother. These many years have I presided over this circle, and my children hear my voice. They revere my advice, and yield me honor by obedience. At my table thou wilt sit, and receive the bread thy mind will need. Here, we welcome thee from the tears and woes thou hast seen, and here shall thy mind be satisfied with the abundance of mercy received and enjoyed by all of us. But, when thou shalt go on thy mission, bear the banner thou seest, and the glory of that banner shall wave over the world with the smile of peace. Thus, thou wilt see thy reward in the work thou wilt perform for the good of mind in need.

When the Master had concluded his charge, my guide said: “No mind can receive instruction without a teacher, and no mind can teach the truth, unless he be taught. If thou wouldst advance, Thomas, in the knowledge of this sphere, thou mayest understand that thou wilt apply thyself with all diligence to the work before thee. And in order to make thee acquainted with thy care, I will proceed to instruct thee in the use of those implements, which are necessary to expedite the work devolving upon thee.”

He then took a chisel and mallet, and said: “Some minds are rough, and need thy labor to remove the uneven surface. Take thou this chisel and mallet, and when thou findest a rough stone, which thou seest can be made smooth, then let thy strength be expended upon it, even as we have sought to make thee serviceable in this temple, by removing the roughness of thy mind. As thou seest we have done thee no harm by rendering thee more beautiful, and better adapted to thy position in this edifice; so mayest thou work to render others what we have made thee. But to aid thee in thy labor, thou shouldst take this square and plumb, so that thou mayest try the stone, until it squares with this rule, and works with this line and plumb, when thou wilt see its use in the temple for which thou hast prepared it. I have now given thee thy directions, and trust thou wilt shew thyself a workman, who will be faithful to the trust committed to thy charge. What sayest thou?”

T. Thou wilt find thy servant faithful in all things. But may I know my Master?

G. One is thy Master, but many are thy fellow servants. He who controls as a father controls his children, by the voice of kindness, is thy Master, and we are his family. Dost thou not know who controlled thee, and made thee obedient? He is thy Master. The mind that controls others, is the Master of those whom it controls, while those who are controlled by him, are servants to obey his will. The Master is as the servant, and the servant as the Master in the work required of thee. We may not be controlled as slaves are controlled, nor yet as slaves are worked; for our Master is not a tyrant, but a co-worker with us in the good of all. He rules with attraction, as the sun rules the planets. He rules with wisdom, as he has received wisdom. Force has no authority here, only as an attractive principle to hold the workmen in a desired position—a position for which they are fitted.

T. When we serve one another, we are servants, I suppose.

G. We are servants of good to them. But when we serve ourselves by their industry, we serve them as slaves are served. Thou wilt see we are free, and yet servants of many. Dost thou see the eagle perched on that banner?

T. I see. He cries, “Many in one.” Many may be one, and one many.

G. Truly, Thomas. Many may not be in one also. Thou hast seen many oppress the few. Thou hast seen the few victorious over the many. I know thy course against tyranny. I saw thee when a stripling, in the cause of freedom, but thou wast not as thou seest now. Here freedom is not oppression by force. No mind will say unto thee, “go, and thou goest; or come, and thou comest;” because it is his will, and not thine. Here, thy Master’s will is thy will, and what is thy will that thou doest, as thou art required. When thy Master and thou agree in all that thou doest, thy freedom is what slaves do not enjoy, nor is thy servitude the bondage of slavery.

T. What rule will make him, thou hast called Master, a master over the workmen?

G. The same rule, or law, which controls the material world. As the sun controls the system of orbs that revolve around it by its attractive power, so it masters or controls them; and yet thou seest no inharmony or disturbance, no resistance or oppression from the authority it exercises. It is control, as we would have rule exercised over minds. Nature is free; and what nature justifies, that thou wilt not disapprove.

T. Can I not wrong nature and myself?

G. Thou canst wrong thyself by denying the laws of nature; but thou canst not do what thy mind forbids thee. Nature is denied, when resistance to attractive power is seen. Nature is disobeyed, when oppression denies the freedom which we enjoy. Thou camest to these courts because thou didst desire more wisdom. No force was necessary to bring thee here. No resistance didst thou offer to the pilgrimage thou hast made. Thy will was as free as air, and when thou didst come, it was control which brought thee. Thou wast drawn by affinity, by law of rule and power over thee, so that thy coming was as free as thy will, and thy will was as free as thy coming. Thou wast drawn, and drawn as thy desire sought. When thou seest, as thou wilt see, the harmony of this temple and its just proportions, thou wilt not wonder at its arrangement, nor need instruction to displace thy errors. If thou wouldst be wise, let not thy prepossessions forestall thy judgment.

T. But what must I do with these implements of industry?

G. Take them in thy charge, and with them this compass, to aid thee in thy work. Remember, also, that wherever thou goest, these thy implements shall be a sign of thy masonry, and thy work thy recommendation among thy fellow servants. As thou hast received them at our hands, so use them as not to abuse the purposes for which they were intended.

T. Have I no one to commend me, but these tokens of my profession?

G. These tokens will reveal thy work, which thou hast received, and thy work will not dispute the use of the implements. Thy name will be known wherever thou goest, because thy works will follow thee.

T. When I go hence, unto whom shall I go?

G. Thou wilt go as thou seest need of thee. Thou wilt see need of thee where thy work will adorn the uncomely things with the beauty and usefulness of this sphere of wisdom. Thou wilt reveal with thy skill the hidden beauty of deformity, and develop the intrinsic value of mind, concealed beneath the rubbish of error and wrong. Let thy dexterity and moderation be known by thy works, so that the whole building of God may resound with shouts of joy.

When my guide had aided me thus far, he said: “Now, Thomas, thou wilt turn thy face to the left, and receive a lesson from the High Priest of this temple.”

I turned and walked about four or five paces, when he said, “This is the High Priest. He has a message, and will now aid thee in thy duty to those with whom thou wilt henceforth be associated. Listen attentively to what he may say, and let thy mind be opened to the words which he may speak for thy benefit.”

As he arose, a mind said to me, “Kneel.”

“Why so?” I inquired.

“This is the order when he speaks.”

I knelt, and he proceeded: “Thomas, wouldst thou understand more of the mysteries of this company?”

I responded, “What is useful, I would not refuse.”

P. Open then the book, and read.

I opened the book, and read: “What man, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the pasture, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders and rejoiceth; and when he hath brought it home, he calleth his neighboring friends, and saith unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, likewise, that joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons, who need no repentance?”

P. Thou hast well read thy lesson. Dost thou wish an interpretation? I see thy mind responds, nay. Thou hast well said, nay. I am not here to interpret what thou understandest, neither would I have thee undertake to do what that book forbids thee. Shouldst thou wish for more light, thou wilt not find it without a revealment be made to thee. What is revealed, is well, and what is not revealed, thou wilt not find by any interpretation which thy wisdom may see fit to place on the words of another. Thou mayest interpret thy own words, but thou hast no right to disturb the words of another, lest thy interpretation be taken for the wisdom which instructs thee.

T. How then am I to understand this book?

P. Thou wilt understand, thy duty is not of thy own construction of what is required by the just rule thou hast received; for the book will serve thy harmony and peace far better without interpretation, than with it. Thou wilt see that angels do not need minds, who are lower than themselves, to interpret what is above themselves. When thou hast dispossessed thyself of errors forced upon thy mind by education, thou wilt not need a commentary to aid thee in thy duty. Hast thou not read, and dost thou need an explanation of what thou hast read?

T. I need no explanation of that passage.

P. Truly, and when thou wilt read other passages, as thou hast read that, then thou will say of such also, I need no explanation, because thou will be guided by such impressions as will unfold to thee the beauty thou seest in the pasage thou hast read. Thou seest the prediction verified in thy presence. Thou hast repented of thy sins, and thy repentance has brought thee to these courts to receive the joy of well done, good and repentant servant; enter thou into the joy of thy Master, and sit down with us to this banquet of good things.

T. I accept the offering, and trust I shall prove myself worthy of the society whose kindness is a sufficient protection against the sin of ingratitude. But will any mind go with me on my mission?

P. When thou goest, then thou shalt have company; but obligations are yet to be made known to thee. Thou will not depart until thou hast received thy passports.

T. And from whom may I receive what is lacking?

P. From the mind who has recorded thy works. The guide will now conduct thee to the inner court of this temple where thou wilt receive thy passports, and from thence thou wilt go on thy mission with thy companions, who will aid thee and co-operate with thee in doing good to thy fellow servants whom thou wilt bless with the blessing thou hast received from this visit.

The guide said, “Follow me.”

I went. He conducted me to a circle whose countenances glowed with continual brightness, and whose voices were sweeter than the Æolian harp. As I advanced into a large area in the center of a magnificent court, I saw a light streaming from heaven, and a cloud of wisdom broke upon me in ineffable glory. So great was that light, and so dense was that glory, that I was uplifted like a bark on a wave, but not to sink in despair. As I rose, I continued to rise till my soul was willing to view the height and depth of a mercy that never shuns misfortune, or conceals bread from the hungry. “Here rest, Oh, my soul!” I said to myself.

G. Why dost thou rest? Art thou weary with thy progress?

T. I am not weary, friend, but my mind is lost in the grandeur.

G. Thou hast well said. Remember, now, that thy elevation to this position was not of thyself, but of that cloud of mercy which bore thee, and on whose bosom thou surveyest the pilgrimage thou has made. Thou wilt also remember, that thy servants from whom thou hast received instruction, have uplifted thee by their strength, so that thou mayest see what thou now beholdest. In due time, thou wilt be permitted to see other things.

Stooping down, he gave me a white stone with a new name therein, which, said he, “no man knoweth but he that receiveth it. This is thy passport, and unto whomsoever thou shalt go of thy circle, they shall bid thee welcome; and thou shalt not take with thee scrip, nor purse, nor two coats, for thy garments shall not tarnish, nor thy mind perish, because thou art denied sympathy and friendship.”

I received the white stone with the new name therein, and when I saw the name, I wondered at its meaning.

G. Thou needst not wonder, Thomas, for what was thy name in thy infancy, thou canst not bear with thee into these mansions of light and peace. Thou wilt, henceforth, answer to thy new name in this circle of wisdom. Thou wilt now return with me, and when thou returnest, offer this passport to thy Master, who will explain some things to thee why thy name should be changed.

We returned. The cloud of mercy shone as brightly and gloriously when I descended, as when I ascended. I then gave the Master the white stone, when he said: “Thomas was thy name in infancy. In infancy thou didst not remain. Thou hast grown to the stature of a man. When thou wast a child, thou didst speak as a child, and understand as a child; but now thou art become a man, thou shouldst put away childish things. Henceforth, let not thy name be called Thomas Paine; for thou wilt not answer to a name which misrepresents thy true character, since thou hast found favor which has instructed thee to call no mind, ‘common or unclean.’”

T. Am I then to be called by a new name?

M. Thou shalt be called by this circle a new name, which thou seest in the white stone thou hast received.

T. And wilt thou read the new name?

M. “Contentment.” Such is thy new name, because such is thy condition. Thou hast sought for light and perfection in the degree of this circle, and as thou hast found, so thou art contented with thy finding. Thou wilt not answer to any other name, when thou respondest to the call of thy fellow servants. In thy infancy and childhood, thou didst call mind “common and unclean,” but now thou wilt do so no more. Thou hast seen that thy mind was as thy fellows, but wisdom has shown thee that what thou hast denounced as “unclean” in thy works and by thy words, is not as thou hast said. No unclean thing can enter here, because light and purity will cleanse the immortal mind from the impurities of worldly wisdom and ignorance.

T. But should I retain my old name when I converse with other circles?

M. Thou mayest answer, but when thou answerest, let thy signature be without dissimulation. Shouldst thy friend recognize thee by thy infant name, thou mayest respond; but when thou meetest a mind of this circle, thou wilt be hailed by thy new name, and respond to its announcement.

T. Then a new baptism may be necessary. When my infant name was bequeathed, I was baptized. Ought I not now to receive a new baptism?

M. Thou wilt proceed to the High Priest of this circle, who will answer thy question.

The guide conducted me again to the chair of the High Priest, who said:

“I heard thy inquiry, and thou wilt listen to my answer. Thy baptism was not of wisdom, but of water. When thou wast baptized, thy mind was not affected. The outward man only became the subject of purification. Now thou art introduced into this circle, thou wilt be taught to put away childish things, and consecrate thyself to the work of benevolence. To aid thee in thy work, I will impress thy mind with the spirit of this circle; yea, I will baptize thee in a fountain, which comes like a pure river of water from the throne of wisdom. Reach forth, oh, God! from courts of more than mortal glory, the oil of gladness, and let thy servant be washed in the stream of thy mercy.” Placing his hand upon my head, he said: “The wisdom of God be upon thee, and give thee peace.”

When his hand rested on my head, I saw a stream descending from wisdom’s holy court, gentle as the dew of evening, and clear as the mercy of God. It came like water in the rising tide, and overwhelmed my mind with a flood of living light. I saw the stream, and the stream carried away the question of baptism, and left me pure from all doubt of its character.

“Thou understandest,” said my guide, “that water baptism is for infancy, while the baptism of wisdom, which thou hast been permitted to receive, is for minds of understanding. This is the baptism of truth. This is the stream of divine grace. This is the water of life. This is the flood which shall never pass away. This is the sea without a shore; and Contentment will receive wages. Contentment is satisfaction with reward; and when thou goest hence, thy reward will be with thee forevermore. Thou wilt now rest with us.”

When the guide had ended his saying, there came a song of sweetness. The whole circle joined in one melodious anthem of joy, which was followed by an ode of order. The words were words of sympathy. They touched my feelings. I saw what was my delight, a society where brotherhood was no unmeaning expression. I had found a kindness which no mortal can understand while in the body. I found a society unlike any thing on earth. It was a society, linked in union by an immortal chain. It was a home, where there was bread enough, and to spare. It was a temple not made with hands. It was made by the Grand Master Builder of heaven and earth. Its pillars were holiness and truth, and its “chief corner stone,” wisdom without imperfection. I saw what no mind can see, and what no language can express, in this temple. There were emblems of order, emblems of honor, emblems of brotherhood, emblems of wisdom, emblems of peace, emblems of innocence, and emblems of victory.

When my guide saw my mind contemplating these wonders, he said, “Thou wilt bear with thee the impress of these emblems on thy mind, and thou wilt see thy reward in the obedience which will be expected of thee. Soon thou must go with me. The wail of misery invites our aid. Thou wilt do thy pleasure.”

T. My pleasure is to do as thou hast said. I will not refuse thy command.

G. No; as it is thy will.

T. As it is thine also.

“As it is of this circle,” said the Master.

“Even so, Amen,” responded the High Priest.

“Friends, when ye shall return, bring your friend, without money and without price.”

CHAPTER III.
THE LANDLORD AND THE COTTAGE MANIAC.

The Cottage—Landlord impressed—Efforts of spirits—Maniac threatens his family—Landlord advises to send for the minister—Wife wants a doctor—Iron moved by a spirit—Nobleman and Mary confounded by the sounds—Attributes the sounds to satan and witches—Becomes agitated—Boasts of English courage—Gives Mary a half crown—Sends for a physician—Maniac grows more ill—Tea and sugar bought—The doctor comes and prescribes—Aid promised—Curate required to pray at his home—The maniac dies—Grief of Mary—Parental counsel at the time of her marriage repeated—Her husband buried—The family taken to the Alms-house—Affecting conversation between the mother and her son—The overseer questions Mary—Oppression of the poor—Voluntary and involuntary servitude explained.

There were works which no mind can comprehend, revolving around our heads, when we left the arch-way. “I am not a medical mind,” said my guide, “but do you hear that groan of distress?”

I replied in the affirmative.

“To the house of need, then will we go,” said he.

When we reached the cottage, I saw the mind was frantic with despair.

G. Yea; and thou seest the cause.

T. Truly, but who shall believe our report?

G. Thou wilt not say, but do as thou canst to aid.

This cottage stood near the Thames, and about six miles from London. The mind of the almost distracted man, was writhing in the agony of death. The family of children were weeping beside the mother, who was sitting at a little distance from the couch, on which the invalid rested. I saw no other company present. They were not affluent, but depended upon their industry for subsistence. Near by, lived a lord of the heritage, who rode in livery, and fared sumptuously. He was apprised of the dangerous illness of his servant, and knew the wants of the dependent family. He came not near, but his wife sent a few necessaries by another servant, whom we saw leaving the cottage as we entered.

“There is wretchedness here,” said my companion.

T. Truly; but what can we do to mitigate the evil?

W. We can do what we can, and what we can not do, will not be our fault. Thou mayest go to the landlord, and impress his mind to come here speedily.

I went. He was viewing his farm. It was a smiling season. The luxuriant foliage of nature was never more picturesque. The wild birds were chanting their melodious sonnets, and the lowing herds were grazing on the fertile field. When I approached him, he was meditating upon the probable income of his estate. I was not without hope of making an impression favorable to humanity. I was aided by a near relative of the suffering man. We both aimed instantaneously our power to make him feel a sympathy for the distressed. I saw he was impressed with our wish, and he turned around as if to go to the cottage; but as he turned, he said to himself, “Why should I go there; this world is full of misery. There is yonder city; what could I do to remove the ills of that great metropolis? It is the misfortune of some to be poor, and what is their misfortune is not my fault.”

“What can we do?” said my assistant.

“We will still do our duty,” I replied. “If you will act as you can to impress his mind with sympathy, I will aid his conscientiousness to go with us.”

“Even so,” said he.

We continued our work till he said, “On one account, I will go and see him. He has been faithful unto me, in many things, and I will not now be ungrateful for his services.” So saying, he went to the cottage. On entering it, he was met by the wife of the frantic man, who said:

“Dear man, I am distracted with trouble. My God! what shall I do? He is insane, and we have to watch him every moment. Last night he was determined to kill me. He said we would not receive religion, and God had commanded him to kill us. Oh! what can we do,” she cried, piteously.

“I think I would send for the minister,” said he; “it is not possible he can live long in such a state. Perhaps, he might afford him relief by preparing his soul for death.”

“Would it not be better to get a doctor, my lord?”

“It is of no use to get a physician now; it is too late: To-morrow will end all his troubles,” replied the landlord.

“Oh, dear me!” sighed the wife; “and I would to God it might end mine; but here are our dear children; who will care for them when death has ruined our hopes?”

“Thou hearest that lament,” said my associate.

“I hear. Shall we despair? Never, while human woes require our aid. Never, until success attend our efforts,” said I.

At my suggestion, my associate made a noise, which attracted the attention of the nobleman, as he was called. It was made by removing a piece of wrought iron, resembling a broken knife, which rested over a window.

“What is that?” said he.

The wife, whose name was Mary, said, “I see nothing.”

The same noise was repeated.

“Do you hear that?” said the nobleman.

“Yes; I hear a rattle of the window,” replied Mary.

“That was not the window,” said he.

Stepping to the window, he placed his hand upon it, and said, “The window is firm, perhaps it was the old iron.”

When we saw his attention drawn another way, the sound was again produced.

“It is that iron,” said he; “but what moves it?”

“I don’t know,” said Mary; “it will soon rattle again, perhaps.”

It was not long before he wished to hear again that noise. While looking steadily upon it, the iron fell to the floor. “There,” said he, “I knew it was the iron. I wonder what done that!” I stood near him, and impressed his mind with the conviction that spirits wrought such things. He was impressed, as we could; and, at length, said he, “if that old iron was not lifeless, I should believe it could move itself.”

M. Oh, my worthy lord; do not—I shall be afraid of seeing ghosts, when I am alone.

L. Pshaw; a ghost never made that noise.

M. What then?

It was not more than a second before the iron was uplifted about a foot, and fell on the floor.

“Well: who knows what all this can mean?” said he. “The devil must be amusing himself. I wish he would come, and heal this dying man.”

“You do not suppose the devil will do good?” said Mary.