! Letters to the Sage Selected Correspondence of Thomas Moore Johnson Volume One: The Esotericists Patrick D. Bowen and K. Paul Johnson Editors The Typhon Press humani nil a me alienum puto ! ! ! Letters to the Sage: Selected Correspondence of Thomas Moore Johnson Volume One: The Esotericists Patrick D. Bowen and K. Paul Johnson ISBN: 978-1517767921 | 15177692X 1.Title: Letters to the Sage: Selected Correspondence of Thomas Moore Johnson. Volume One: The Esotericists 2. Patrick D. Bowen; K. Paul Johnson. 3. Thomas Moore Johnson (1851-1919), 4. Esotericism—United States— History—19th Century. Edition: 1.0 Copyright © 2016 Patrick D. Bowen and K. Paul Johnson. All Rights Reserved. This work may not be translated or copied in whole or in part without the written permission of the author and publisher (c/o The Typhon Press, Fountain House, Suite 9000, 2011 17th Avenue, Forest Grove, Oregon 97116), except for brief excerpts in connection with reviews or scholarly analysis. Use in connection with any form of information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed is forbidden unless explicitly licensed by the copyright holder. ! ! ! TABLE OF CONTENTS ACKNOWLEDGMENTS ................................................................... VII! INTRODUCTION ................................................................................ 9! A NOTE ON THE TRANSCRIPTIONS ................................................ 84! THE LETTERS .................................................................................. 85! %&%&!'(()*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!+,! -&.&!/012!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!34! '&5&!/1)*)60*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"7"! 8&9&!/:;<!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"74! =>?60@!A&!/:1B?2*)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"##! 8?@)C>$*)!.0D()@!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"E,! A?F01G!.01H)1!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"IJ! 'D*)1!9?:D()G02!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"J7! K1))60*!/&!9?FG!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"44! L&9&!MN0*@!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"43! 5$;?(0@!O?*P62@!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!",#! -&9&!O??GF$*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!",,! Q&.&!O?:(G!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"+7! L$**$)!A$BB$*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"+,! %&A&!A?$@$*BH?*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"+3! $$$! ! ! ! =>?60@!L&!8?>*@?*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"3#! %$(($06!R&!8:GB)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!"3,! 806)@!9&!S)$T)1!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#7J! %&'&!S)(@?)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#73! %&8&.&!S)*2?*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#"I! '**0!S$*B@T?1G!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#"4! A)*12!U$GG)((!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#"3! S)**)H>!-&A&!L0;<)*V$)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!##3! A&/&!L0B$((!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#E"! MGF01G!L0$H(0*G!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#EI! 906?G01!L0N0(0*<01!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#E,! 8&Q&!L;9?*0(G!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#E3! O&-&Q&!L)0G!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#J"! O)?1B)!K&!L??1)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#J3! A)*12!L?11$@!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#4"! U?:$@)!'&!WTT!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#4I! '&A&!W>60**X9:6)@*$(!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#4,! A)*12!QH))(!W(;?HH!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#43! %$(($06!WY()2!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#,4! M(($?HH!/&!Z0B)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!#+#! Q)H>!Z0*;?0@H!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!EE+! QC$1$G$?*!Z0C0B)?1B$?@!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!EI7! $N! ! ! =&A&!Z0HH$*@?*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!EIE! 806)@!L&!Z12@)!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!EI3! .>01()@!8&!R:PH$(!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!EJ,! Q&A&!-0*G0((!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!E4E! -:@F0![L$1V0!L?>06)G!A0G$\!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!IIE! M1*)@H!Q0@@)N$(()!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!II4! %$(($06!/&!Q>)(()2!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!II3! A)()*!U&!Q:6*)1!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!IJ"! %$(($06!=>1?;<6?1H?*!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!IJ4! A)*12!%0B*)1!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!I4,! 8?>*!]01<)1!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!I+#! APPENDICES ................................................................................. 485! 'CC)*G$Y!^&!U$@H@!?T!A&/&!WT!U&!Z()GB)@!$*!H>)!8?>*@?*!Z0C)1@!&&&&&&&&&&&&&&&&&&&&&&&&&&!I+J! 'CC)*G$Y!^^&!'*@F)1@!H?!_U$@H!?T!R:)@H$?*@!H?!/)!Z:H!H?!5)?C>2H)@!$*!O10G)!^`I3J! 'CC)*G$Y!^^^&!L$@;)((0*)?:@!^H)6@!&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&!J7I! ! N! ! ! INTRODUCTION1 By Patrick D. Bowen Today, Thomas Moore Johnson (March 31, 1851 - March 2, 1919), the “Sage of the Osage,”2 is best known as a translator, expositor, and promoter of Platonic and Neoplatonic thought.3 The journals he edited in the 1880s—The Platonist and Bibliotheca Platonica—are recognized for their influence on the development of the American study of philosophy, and his translations of the writings of the Neoplatonists Iamblichus and Proclus remain some of the most well-known English versions of their works. Johnson, however, was a man of many hats. He was an attorney by trade and he served for a number of years as both the mayor and school board president for the small, western Missouri town of Osceola, which was Johnson’s home for the majority of his life. In addition to these very public roles, during the 1880s Johnson was also one of the leading figures in the American esoteric community. He not only helped establish, govern, and popularize the best known esoteric organization of the late nineteenth century, the Theosophical Society, he also acted as the American president of the H.B. of L., an occult order from England that played a seminal role in the emergence of Theosophy’s numerous rival organizations. It is Johnson’s involvement with the esoteric community that unites the correspondence collected for the present volume. As a respected and well-known !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! This introduction is an expansion of my article “Magicians, Muslims, and Metaphysicians: The American Esoteric Avant-Garde in Missouri, 1880-1889,” Theosophical History XVII, no. 2 (2014). # Johnson was being called a “sage” by the time he was twenty-nine years old; see “Mr. Thomas M. Johnson,” St. Louis Post-Dispatch, September 17, 1880, 4. The later version of this nickname, “Sage of the Osage,” was a reference to the Osage River that Johnson lived near in his home of Osceola; see, for example, “Thomas M. Johnson, ‘Sage of Osage,’ Dies,” St. Louis Post-Dispatch, May 3, 1919, 10. $ The most useful works on Johnson’s life and thought are Paul R. Anderson, Platonism in the Midwest (New York: Temple University Publications, 1963), 151-85; Jay Bregman, “Thomas M. Johnson the Platonist,” Dionysius 15 (December 1991): 93-112; Walter B. Stevens, Missouri: The Center State 1821-1915, vol. 3 (Chicago: S.J. Clarke Publishing Company, 1915), 211-12. " 3! ! %&'()*+,'-)&! figure in American esotericism for nearly a decade, Johnson received hundreds of letters on the subject from the US, England, Greece, and India. Many, if not most, of these missives, like Johnson’s numerous other letters, were saved and later passed down by his descendants. In 2013, the Johnson family, through its non-profit, the Johnson Library and Museum, generously granted us permission, with the help of the Special Collections Department at Missouri State University, to examine and publish the several thousand pages of extant letters to Johnson. Although Johnson’s letters from esotericists are only a portion of his entire preserved correspondence, they are still so numerous that, to keep the project manageable, we chose to exclude from this volume the over 600 pages of letters from Johnson’s dearest esotericist friend, Alexander Wilder, whose missives to Johnson will be published in their own, separate volume. Nevertheless, even without Wilder’s correspondence or any of Johnson’s personal letters to the esotericists,4 there are still 286 letters from forty-eight different esotericists5— more than enough to paint a fairly detailed picture of what was, arguably, the American esoteric movement’s most important growth spurt. Indeed, it is precisely because these letters offer such a clear glimpse into the previously littleunderstood rebirth of organized American esotericism in the 1880s that Johnson’s esoteric correspondence is so valuable. Although this correspondence sheds light on the historical development of American esotericism, it is not arranged here in purely chronological order. Instead, we have elected to group the letters by correspondent. This format has been chosen primarily because it puts into relief the unique conversations Johnson had with his various correspondents, conversations that often give !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! This volume does contain three letters penned by Johnson, but they were official letters written in his capacity as the American president of the H.B. of L. and sent out to all members of the order—although such letters were “private,” as they were not to be shared with non-members, they should not be considered “personal” letters. The editors have not yet been able to obtain any of Johnson’s “personal” letters to esotericists, and would be grateful to hear from anyone who possesses some of these. / Not all of the missives in this volume were written to Johnson, and five come from an outside source, the Jonathan Stickney McDonald Papers, owned by Esther Lloyd-Jones; microfilmed by the Archives of American Art, Smithsonian Institution, reel 1358. I have nevertheless included all of these letters in the total of 286 to provide a better sense of the volume of letters contained in this book. . "7! ! %&'()*+,'-)&! insight into significant developments in American esotericism, and which would be much more difficult to follow in a purely chronological format that merges dozens of often unrelated discussions. For instance, Abner Doubleday’s letters, which were sent over the course of three years, reveal some of the behind-thescenes events and exchanges of ideas that inspired the emergence of the relatively widespread interest in the Tarot among Theosophists and H.B. of L. members in the 1880s. Far from being, as one might assume, a “natural” product of the spread of literature about the Tarot through either English Masonic circles or the Theosophical Society’s magazine, the Theosophist, Doubleday’s correspondence shows that the Tarot’s early promotion and popularization was largely due to the efforts of particular individuals, of whom Doubleday and Johnson were some of the most important. Johnson’s correspondence with Elliott B. Page, meanwhile, reveals in great detail how exactly their incredibly important Theosophical relationship blossomed. When Page’s letters are placed side by side, one can easily see the intellectual, spiritual, psychological, and organizational dynamics of their relationship, giving the reader an extremely intimate view of the creation of one of the most important—even if relatively short-lived—social bonds in the rebirth of American Theosophy. In some cases, though, Johnson and his correspondent are not as close, the letters are much less verbose, and the letters’ relevance is less clear—but even having these types of correspondence grouped together can still bring forth continuities that might be missed by the reader in a purely chronological format. Johnson’s correspondence with William Oxley is representative of this type. Oxley and Johnson communicated intermittently over the span of seven years without becoming particularly close; but seeing Oxley’s letters collected together helps bring to light the fact that this relationship, however minor, was indeed maintained by both parties and led to Johnson obtaining valuable information and alternative perspectives about the English esotericist community. By arranging the letters by correspondent, we also have the opportunity to highlight the lives of lesser-known individuals who might have been ignored ! ""! ! %&'()*+,'-)&! by the reader if, as is typically done in purely chronological books of letters, their biographies were relegated to the notes or an appendix. We believe that our approach will be particularly beneficial for bringing to light figures who have only one or two letters in this volume, but whose biographies are historically significant for understanding the development of American esotericism. One notable example of this type is Thomas Docking, a former Rosicrucian follower of Paschal Beverly Randolph (see below), whose interest in esotericism was revived by Johnson’s Platonist magazine and would eventually lead to his heading a Theosophical group in California. Another is James D. Keifer, a member of the H.B. of L. who early on became an astrologer-for-hire and would later start his own astrology “Temple” and “College” that left their own, independent mark on the history of American alternative religions. There is, however, one significant drawback to not putting the correspondence in purely chronological order. It is much harder to appreciate the relative timing of the various issues and events that sprang up as the American esoteric movement developed. One might miss, for instance, that Johnson’s relationship with Rev. William Ayton, which would eventually lead to Johnson playing an incredibly important role in the H.B. of L., initially began through a shared interest in the Tarot at the same time as Johnson and Doubleday’s discussions of the Tarot were reaching their peak. This connection raises the possibility that, had Johnson’s attention not been primed by Doubleday for Tarot discussions at that time, he might never have helped ensure the establishment of Theosophy’s main early rival in the country. A pure chronology would also make it easier to see that America’s first prominent Muslim convert, Alexander Russell Webb, was verifiably involved with Johnson’s St. Louis Theosophical lodge at the same time that Johnson was corresponding with Ruswa, a Muslim scholar who would become a highly venerated figure in Urdu literary history, and right before Johnson would display an increased interest in other Islamic topics. This timing makes an important contribution to the history of Islam in America by demonstrating that Webb was not the only American Theosophist who developed a fascination with Islam in 1886/1887—he was not even the only member of the "#! ! %&'()*+,'-)&! St. Louis lodge who did so. The connection with Islam also helps shed light on later Islamic currents to which Johnson and some of his correspondents were tied. Despite feeling that arranging the letters by correspondent is the best structure for this volume, we recognize that it would benefit the reader if there were at least an outline of the chronological development of the period and the aspects of American esotericism covered in the letters. We therefore hope that the following overview will be sufficient for not only putting many of the key topics in the correspondence into diachronic perspective, but also for clarifying and expounding on complex issues that require a longer discussion than would be appropriate in the footnotes of the relevant letters. This overview begins with a brief introduction to the historical context out of which 1880s American esotericism emerged; it then traces the development of the movement through the late 1880s; and finally concludes with a discussion of Johnson’s later esoteric activities and legacy. Organized American Esotericism before 1880 White Americans have been interested in what could be called esotericism almost since before the US became a country.6 Traditional European folk magic, which was practiced by many eighteenth-century immigrants, was usually based on the notion that humans could access a world of unseen knowledge and power that was often thought to reside in the Earth, plants, and animals. What might be !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! For overviews of the development of esotericism in US and Anglo-American culture in the eighteenth and nineteenth centuries, see Jocelyn Godwin, The Theosophical Enlightenment (Albany: State University of New York Press, 1994); Catherine L. Albanese, A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion (New Haven: Yale University Press, 2007); Mitch Horowitz, Occult America: The Secret History of How Mysticism Shaped Our Nation (New York: Bantam Books, 2009); Bradford J.M. Verter, “Dark Star Rising: The Emergence of Modern Occultism, 1800-1950” (PhD diss., Princeton University, 1998). 0 ! "E! ! Q88-)''!<6![=M9! 1895 secession of most American lodges from the Adyar parent society. Like Buck, in 1898 Page rejected Katherine Tingley as successor to Judge and joined the Theosophical Society of New York led by Ernest Hargrove. Unlike Buck, however, Page was affiliated with this group for the rest of his life. Out of all of the sets of letters in this volume, Page’s provide the most information about how the US Theosophical Society was able to begin to expand successfully outside of New York. They also give valuable information about the St. Louis Rosicrucian and Theosophical communities in the early-to-mid 1880s. Labes Pejus Morte St. Louis April 26, 1882 My Dear Sir, For the first time in my life I saw, today, a copy of The Platonist. And, of all places on earth, I should have looked for such a publication last, in St. Louis. Looking it over, somewhat hurridly, I was pleased with its purpose, and desire to know if you can furnish me a set from the commencement. I cut loose from the dead letter of Creed, long since, and find in the Old Philosophy the comfort which I never found in the child barns487 of Theology and Sect, among so-called Christian people. I have no quarrel with any form or ceremony: I only desire to study and learn for myself, and if The Platonist can carry me nearer the Truth than I have already penetrated, I shall feel under obligations. Plato, Proclus, Plotinus, Iamblichus, I know and reverence them all, and if you, in this day and amid this strife for Mammon can awaken an interest in the cause for which they wrote, you will have earned your own reward. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! .21 He possibly meant “brand.” ! #+E! ! Q88-)''!<6![=M9! Begging the favor of an immediate reply, I am— Truly Yours, Elliott B. Page Labes Pejus Morte St. Louis May 4, 1882 My Dear Sir. Your favor of the 29th ult. was duly received. Herewith please find P.O. Money Order for $5.00, for which please forward Vol. I of The Platonist, bound, to my address as above. I am truly sorry to note your remarks in the last number, in regard to the discontinuance of your Journal, and sincerely trust that you may see your way clear to a new lease of life. You may count on me for a subscription in case you decide to go on with the publication, and, whenever you come to a decision, please advise me and I will remit you the price in advance. Heaven knows there never was a time when something with which to fight the rising tide of materialism and kindred errors was more urgently needed than at present; and, while I hold ideas which seem to me to be even in advance (in some features) of the Platonic Philosophy, I am yet heart and soul with you in your endeavors to do something to win others into that “soberness” wherein they may “work out their own salvation.” By the way, I believe among your subscribers you number the name of the noted Madame Blavatsky. I am not quite certain of her address, and will be under obligations if you will kindly inform me whether the following is correct— “Beach Candy, Bombay, India.” Since I come to think of it, I am not quite sure whether I made this Money Order payable to Thos. M. or Thos. G. as I have a correspondent of the latter name. However, I presume there will be no trouble about it. #+I! ! 7O&9(!B)+O89*=>! Yours fraternally, A. Doubleday New York June 6, 1882 Dear Sir Many thanks for your communication of the 30th ult. I believe there are few, if any, of our members here, who indulge in intoxicating drinks, but it has never been with us a condition to determine their admission to the T.S. Earnest seekers after truth, who are free from prejudise, can acquire considerable knowledge of occultism through the intellect by study and reflection and can learn much from others who are more advanced, but I am given to understand that so long as the least trace of alcohol remain in the system they cannot hope to be interiorly illuminated; except in certain rare instances whose persons are natural mystics from their organisation; but even in this case it is a very great disadvantage. As you remark every sensuous indulgence is a bar to spiritual progress. Since Wisdom never comes to those who seek riches and power for selfish ends. I have completed my translation of Eliphas Levy’s “Dogma and Ritual of High Magic”348 and if I do not make a satisfactory arrangement with Mr. Bouton349 who desires to publish it, I shall be happy to let you have it in chapter for your periodical. Yours Fraternally Abner Doubleday !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! Dogme et rituel de la haute magie, by Eliphas Levi (pen name of Alphonse Louis Constant), first published in French in two volumes, Dogme in 1854, Rituel in 1856. The first partial English translation published was A.E. Waite, Mysteries of Magic: A Digest of the Writings of Eliphas Levi (London, 1886), who also produced a full translation in 1896 (as Transcendental Magic); Doubleday’s translation was not published in full until the 1910s when it was serialized in The Word magazine. $.3 J.W. Bouton, New York bookseller and publisher who released Blavatsky's 1877 Isis Unveiled. $.2 ! "JE! ! D6L6!:=&*=88! October 28, 1885 My dear friend, “La Clef Hermetique” and your accompanying note came in due time. Davies has two sets of Maurice’s Moral and Metaphysical Philosophy656— price of each $2.75. From a glance at its table of contents Maurice’s Hist. Phil would, to my mind, be the more appropriate title. Dr H. says Buck told her he had been admitted, and had received a copy of the Commentary on Eulis. I have not had an opportunity to converse with him privately since. I found Gebhard at his office last Fri. G. appears to be a very fine fellow. My interview with him and Buck lasted two hours[.] G. cannot speak English fluently. Has been studying astrology for a year or more. He seems to be a student Recent events have not impaired his confidence in the T.S. at all. I am very glad to have met him. Dr. H. tells me that C.657 applied for admission when Buck did. So my information may not have been unnecessary. “La Clef Hermetique” is intensely interesting, is grand, in some respects. There are some things, however, which need much fuller treatment. The description of the notion of the Earth’s axis for instance is very inexact, and how the 2nd Day warfare of fire and water can transpire without calling into play chemical reactions, the evolution of which according to the scheme does not occur until the next day, the 3rd, is a mystery to me. What in your opinion is the duty of a member of our Order who learns that a candidate for membership is suspected by another student of the Occult of being a Jesuit and who enlivens his “communion with nature” by a scandalous flirtation at a fashionable summer resort? I hope to return “La Clef Hermetique” early next week. Your’s truly S.H. Randall. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 0/0 0/1 London, 1850 I.e., Coues; see Randall’s previous letter. I##! ! IJ)@=K!L6!<+(M)>&9! The H.B. of L. Private Secretary’s Office November 15, 1887 Dear ! Your postal to hand. I will send you article on Taro. by Thursday’s mail from this place._ I note what you say as to the quantity of matter Enclosed find lessons. II. of Part I and lesson III of part II Yours in haste
Mendocino County, CA September 19, 1889 Dear sir and Brother Yours of recent date came duly to hand The name of the genius is “Elou”328 and is an emanation from the Solar sphere of Mercury, here is a solar_mercurial atom of life. The nature so to say of these attending genii is described on page 112 “Light of Egypt” commencing in the 4th line from the top. I need not therefore speak of these matters further. I have completed “la clef” and “La clef Hermetique” and shortly will finish Naronia329 and would ask you if you can issue two plates with the work full page size one. “The planespheric dial” is almost a necessity for the practical investigator of the teachings put forth. Either Zine types or lithographs would do. And lastly, are you in a position to issue the work as quick as it leaves my hands? Fraternally yours T.H. Burgoyne !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! It is unclear if this is a reference to the Arab Master Johnson was supposed to meet through his initiation described in Burgoyne’s first September 4, 1887 letter. $#3 Another work by Burgoyne; it has been reproduced in Godwin et al., HBL, 178-85. $#2 "E4! !