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Marie Sinclair. (wiki<\/a>)<\/p>\n \u00a0<\/p>\n Marie Sinclair (1830-1895) was the only surviving daughter of Don Jos\u00e9 de Mariategui, of Santa Catalina, the dealer of precious gems, by which \u201cshe came in possession of [\u2026] marvelous jewels which [were] the wonder of all Europe.\u201d[1]<\/a> From an early age Marie was interested in occult subjects, beginning with Mesmerism and Clairvoyance, and later gravitating toward Spiritualism.[2]<\/a> In 1853 she married General Conde de Medina Pomar, with whom she had one child, a devoted son named Emmanuel, who \u201cwas ever by his mother\u2019s side.\u201d[3]<\/a>\u00a0 When de Medina de Pomar died in 1868, Marie inherited a sizable fortune.[4]<\/a> Not long after his death,\u00a0 Marie and Emmanuel began attending s\u00e9ances with the Scottish Spirit-Medium, Daniel Dunglas Home.[5]<\/a> (Emmanuel shared his mother\u2019s interest in occultism, and both would contribute to metaphysical literature for the remainder of their lives.)[6]<\/a> Describing one s\u00e9ance in 1869, Marie writes:<\/p>\n There was a great deal of light in the room; two gas lights burning low, and lighted candles on the chimney of both drawing-rooms. An exact imitation was given by rappings and by the heaving of the table, of a railway train; no one could doubt what was meant, it was so perfectly imitated [\u2026] He asked the spirit if he were really Rossini, to play something from one of his operas, and the accordion immediately played the overture to ) William Tell.[7]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n In 1872 Marie married James Sinclair, the 14th<\/sup> Earl of Caithness, a man \u201cwell-known for his mechanical inventions.\u201d[8]<\/a> A few days after her marriage, she went to an old castle, which formerly belonged to Mary Stuart, the Queen of Scots, but was now her property. While there, Marie saw \u201cthe phantom of [Mary Stuart] pass over the tombs of the Caithness family chapel. At first, she could not believe her eyes, but a subsequent event convinced her of the reality of the spectral presence.[9]<\/a> It was said: \u201cOne day, the gentle voice which spoke within her, ordered her to go at midnight to the Chapel of Holyrood at Edinburgh.\u201d[10]<\/a> Marie states:<\/p>\n \u00a0<\/p>\n My midnight visit to Holyrood was made on an intensely dark night. The brightness of the stars above only served to make the darkness more visible. Never, never, I thought, could this once lovely chapel have looked more beautiful than it did at the moment,\u201d lighted alone by the stars of heaven, that looked in upon me from all sides through the Gothic windows, and from the deep blue of the canopy that was my only roof, and their vast dwelling place. Thus thinking. I reached the glorious Eastern window, where the high altar once stood, but which now looks down upon the green grass and a few broken stones. On one of these I knelt, \u201cand lifting my thoughts to Heaven, prayed fervently for my sweet guardian who had once knelt on this very spot, decked in all the bravery of a bride, to plight her troth to the handsome Darnley.\u201d \u201cHis grave now stood \u201d close at my right hand, and that of poor murdered David Rizzio I had passed near the door. \u201cWhere are they all now, where are you, my ever beautiful,\u201d \u201cprecious Marie?\u201d \u201cHere, with you,\u201d said a voice, and as I turned, I saw a faint and shadowy form, more like a cloud or mist than a living being, but which soon assumed a more tangible appearance. \u201cYou see I have kept my word,\u201d she said, and from that moment she commenced and poured out the most sublime and glorious address I have ever heard.[11]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n It was around this time that \u201cLady Caithness believed herself to be in possession of the soul of Marie Stuart, and regulated her life, as far as possible, on the tastes and inclinations she believed Marie Stuart to have possessed.\u201d[12]<\/a> In 1873 Marie and James visited the United States, where they toured Boston, New York, Philadelphia, and other cities.[13]<\/a> In April 1873, while in Boston, they were given a tour of Harvard University by Louis Agassiz, the esteemed zoologist who was infamous in the Spiritualist community.[14]<\/a> In 1857 a student named Frederick L.H. Willis was expelled from Harvard Divinity School for acting as a Spirit-Medium.[15]<\/a> Agassiz was appointed to the committee to investigate Willis\u2019s claims. A book published in 1874 by Allen Putman would suggest that Agassiz actually had Spiritualist sympathies, thus revising the whole affair for a new generation.[16]<\/a> Caithness herself would question Agassiz on his views on Spiritualism, to which he would state: \u201cWe are indeed forced to admit that the gradations which mark the great and gradual progression of all created things and which unites all animals is an intellectual<\/em> and not a material<\/em> one.\u201d[17]<\/a> Marie soon developed a friendship with the American Spiritualist, Emma Hardinge Britten.[18]<\/a> She also developed an interested in the Spirit-Medium named Cora Richmond.[19]<\/a> Marie would return to America again in in 1876, to attend Centennial Exposition in Philadelphia, Pennsylvania.[20]<\/a>\u00a0 It was the innaugural year of the Theosophical Society, of which Britten (along with Blavatsky, Colonel Olcott, and W.Q. Judge,) was a founding member.[21]<\/a> Marie, no doubt, was made aware of the Society at this time by Britten, and most certainly by 1877.[22]<\/a> In June 1876, almost as soon as she returned to Europe, she contacted Anna C. Kimball, who was then hosting her \u201cStar Circles\u201d in London.[23]<\/a><\/p>\n \u00a0<\/p>\n ANNA KIMBALL<\/p>\n Anna Kimball.[24]<\/a><\/p>\n \u00a0<\/p>\n Anna Kimball (1827-1920) was born Chautauqua County, New York.[25]<\/a> The niece of the early Mormon leader, Heber C. Kimball, Kimball followed the path of Spiritualism, and was quite popular in that movement, even campaigning in Victoria Woodhull\u2019s Equal Rights Party in 1872.[26]<\/a> \u201cI was a somnambulist from my earliest re\u00admembrance,\u201d Kimball would state. \u201c[I] awoke often in the night stand\u00ading in the dark, conscious of having had \u2018such a lark\u2019 with invisible children.\u201d These spirit-children, Kimball would claim, endowed her with special knowledge. \u201cI could see evil, disease and false\u00ad hood as through a glass in all natures.\u201d[27]<\/a> Kimball adds:<\/p>\n \u00a0<\/p>\n When about twelve years of age, I learned that I could, at will, induce clairvoyance or that clear-seeing state, wherein I could see the soul of all things. Secret things seemed clear to me at those hours and memory quickened. I frequently recalled scenes and experiences of former lives. I saw a sweet and most tender soul-mother and father in that all radiant Inner land, who seemed then and now to have been my parents from eternity. They lived in a world of perfect peace and indescribable beauty, a land as real and objective as this. It was during these visits to that inner world, that I received most of my knowledge and training in psychometry [the ability to \u201cread\u201d the history of an object or person by their subtle vibratory emanations,] in schools in which everything was imparted through this intuitive faculty.[28]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n As a practitioner of psychometry , Kimball\u2019s most notable reading was conducted on a fragment of a meteorite given to her by William Denton (the inventor of the term psychometry.) She divined from this meteorite the story of the doomed planet of Sideros. The inhabitants of that former planet once freely communicated with the spirits. In a revelation that likely sent a shiver down the spines of the opponents of Free Love, the denizens of Sideros also had sexual relations with the spirits, and had children with them.[29]<\/a> For Kimball, a New Age was approaching when Earthlings, like the Siderians, would have sexual intercourse with spirit lovers.[30]<\/a> In November 1875, Kimballs spirit guides directed her to leave for England, and carry out their wishes.<\/p>\n In London a number of Mediums under development and workers interested in the cause, made applications to form an \u201cagreeable company.\u201d On March 13, 1876, the first meeting of the \u201cStar Circle\u201d was held. The seats were arranged in a circle around the rooms, with an open space in the middle where a smaller space was formed by Mediums who had previously sat with Kimball. When Kimball entered the room, her Control (spirit-guide) directed that the larger outer circle be terminated on either side of the folding doors, and the inner circle be arranged along similar lines. Kimball took her seat at in the open doorway, at the \u201cpole\u201d of the \u201cdouble horseshoe.\u201d At this juncture, the spirit of Mary Queen of Scots took possession of Kimball, who was transformed under \u201cspirit influence.\u201d[31]<\/a> It was this communication with Mary Stuart that prompted Marie to invite Kimball to Edinburgh.[32]<\/a> Marie writes:<\/p>\n \u00a0<\/p>\n The Marie who spoke was the Marie of the \u201cStar Circle,\u201d of which she had before declared to me she was one of the messengers,\u2014a circle of pure, great, and holy ones, whose most earnest eendeavor is to unite man to God, to bring Heaven nearer to earth.\u201d \u201cShe stated that representative spirits from all times and all nations of the earth have organized in the form of a star.\u201d \u201c This glorious circle inaugurated on earth under the simple title \u2018Star Circle<\/em>\u2019 is the Christ Circle<\/em>.\u201d[33]<\/a><\/p>\n<\/blockquote>\n \u00a0<\/p>\n Marie, however, still held space for the broader esoteric movements. After the publication of Isis Unveiled<\/em> (1877) Marie wrote a letter to Madame Blavatsky \u201coffering her friendship, and inviting [Blavatsky] to pay her a visit on our way out to India.\u201d[34]<\/a><\/p>\n \u00a0<\/p>\n Edward Maitland (wiki<\/a>)<\/p>\n \u00a0<\/p>\n Anna Kingsford (wiki<\/a>)<\/p>\n \u00a0<\/p>\n In September 1878, Edward Maitland, a Medium who specialized in automatic-writing, met Emmanuel (Duc de Pomar.) Emmanuel was then introduced to Anna Bonus Kingsford, Maitland\u2019s (non-romantic) partner. She was the wife of a clergyman, and about to embark on a medical degree in Paris. Kingsford was also a Medium, and received her \u201cilluminations\u201d while sleeping (or when sedated with chloroform.) Both Maitland and Kingsford studied Hermetic philosophy from material collected in the British Museum, and their hermeneutics of Christianity was ahistorical, favoring an esoteric view of those doctrines. Emmanuel then introduced Maitland and Kingsford to Marie, who loaned the duo books by Jacob Boehme and Eliphas L\u00e9vi. Marie was impressed with both of them, and believed that Kingsford, an \u201cinspired Pythoness\u201d had an important role to play in the \u201cNew Dispensation dawning.\u201d Their spirit guides permitted them to reveal to Marie some of their prophetic revelations concerning the coming feminine Messiah, said to occur in 1881. Marie, meanwhile, separated from James in 1879, the same year that Pope Leo XIII extended to her by letters patent the title and rank of Duchesse de Pomar. [35]<\/a> (Already in 1875, when Emmanuel came of age, he was created Duke de Pomar by the Pope.) Marie Sinclair thus held the titles Countess of Caithness, and Duchess of Pomar, but presumably owing to her separation, preferred the title of Duchess of Pomar.[36]<\/a> In 1880 Marie moved to Paris, taking an apartment at 51, rue de l\u2019Universit\u00e9. Despite the Pope\u2019s honorific conferral, Marie\u2019s relationship with the Church was less than orthodox. Marie writes:<\/p>\n \u00a0<\/p>\n The French are not a religious people. If they were they would see the errors of the church but occupied with mundane things, they do as the church bids them. Secretly many priests are interested in Theosophy. They frequently visit me. You asked me if I ever communed with the spirits. I have sat in this very room when the air was as thick with spirits as a sunbeam with motes. I recollect one\u00a0 occasion particularly [\u2026] when the spirits spoke so distinctly that I asked my visitor if he did not hear them. He was a young Catholic priest who had just finished reading to me a letter that he had written to the Pope explaining that the masses were becoming so enlightened, so interested in occult sciences, that it will soon be impossible for the Church to conceal truth as it has in the past, and urging upon the holy father the necessity of establishing a journal at Paris for the elucidation of these truths and queries. [The Pope did not respond] and I knew he would not, for while the priest read the letter the spirit said as distinctly as I repeat it to you: \u201cThe Pope has no power. It rests with a woman.\u201d[37]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n In August 1879, Kingsford wrote to Caithness stating: \u201cWith regard to the Pope, after much reflection I have decided to postpone my letter to him, until my apprenticeship at the Facult\u00e9 being at an end\u2014I may say what I have to say without fear, and may have the weight of my degree to add authority to my representations.\u201d[38]<\/a><\/p>\n The Earl of Caithness died in New York on March 27 1881. Marie\u2019s widow\u2019s weeds were exact replicas copied from pictures of Mary Stuart. \u201cThe black cap, pointed on the forehead, and swelling out over the temples, was not chosen from coquetry, but from sympathy with the ill-starred Scot\u00adtish Queen, whose spirit ever haunts all rooms inhabited by her ladyship.\u201d[39]<\/a> She rented the whole first floor and garden of one of the stateliest mansions, the H\u00f4tel Pozzo di Borgo, and acquired the exclusive use of the grand hall and stairs. This brownstone castle, located at the corner of l\u2019avenue de Wagram and le Rue Br\u00e9montier, was in Fauborg St. Germain, \u201cthe old and aristocratic quarter of the city.\u201d It had six drawing-rooms, a ball-room, a dining room, boudoir, and a master bedroom belonging to Marie. She began making extensive renovations, until it became a perfect facsimile of Renaissance architecture. Every room was \u201cdecorated in exquisite taste, representing millions of francs, [and had a] souvenir of Marie Stuart.\u201d Maris called this estate \u201cHolyrood\u201d in honor of Mary Stuart, and it was said that \u201cLady Caithness\u2019s own bedroom [was] crowded with portraits of this unhappy Queen. They [covered] every available space, and the collection in itself is of priceless historical value.\u201d[40]<\/a> She only received guests \u201cin a very quiet and intimate way,\u201d and for a companion, she had \u201ca little black and tan dog\u201d that was \u201calways on her train\u201d when she walked or sat down, \u201cand running after her when she moves.\u201d[41]<\/a><\/p>\n \u00a0<\/p>\n Vestibule of H\u00f4tel de Pomar.[42]<\/a><\/p>\n \u00a0<\/p>\n Marie then ordered a marble statue of Mary Stuart from the sculptor Ringhel, and offered it to the city of Paris \u201con the condition that it should be placed in one of the public squares.\u201d After a long (and animated) discussion, the Municipal Committee of Paris agreed to accept the statue, provided that it was placed in a museum. \u201cVery well,\u201d replied Marie, \u201cI withdraw my offer, and I shall give my Queen in marble to the town of Edinburgh, which will know how to do honor to it.\u201d[43]<\/a><\/p>\n Maitland and Kingsford\u2019s \u201cilluminations\u201d had culminated in the work, The Perfect Way<\/em>, published early in 1882. It was then that Marie urged Maitland and Kingsford consider the Theosophical Society, confessing her belief in Blavatsky\u2019s \u201cHimalayan Brothers.\u201d[44]<\/a><\/p>\n In January 1882, William Quan Judge, the leading Theosophist in America, recently returned from Venezuela. The Society was in the process of growing, and Judge corresponded with Olcott on the movement\u2019s progress. On January 16, 1882 Judge writes:<\/p>\n \u00a0<\/p>\n I have started a new thing here in Theosophy, I do not mean a new <\/em>thing, but a new thing<\/u>. Some people in Rochester ask for permission to organize a branch and I have said that they should make up a solicitation to the T. S. for a charter for Rochester. Parker Pillsbury is one of them. When that solicitation is signed, I agree to forward it to India for the issuance of the charter, which is to be sent to me or to Doubleday. Meanwhile they are to organize into a provisional association, so that when they get the charter a good-sized society can be organized. Of course the charter will be directed to the Society\u2019s Officers in New York and not to the Rochester men. I think you had better send with it or immediately on receipt of this a dispensation to the Society here permitting organization by us of branches wherever we may see fit, and if you think it just as well perhaps you can send it now so that it may cover the Rochester case and avoid a special charter. Of course you will consult them on this because, now that I reflect upon it, it seems a little curious that Rochester where the rappings began should loom up as a possible place for a strong advance of Theosophy. It would be a thing to throw at the Spiritualists. Still I suppose N.Y. is really the beginning of the movement. The people who propose it in Rochester are members of the liberal league there, and whether they are good or not for the Society I do not know. What I have always been afraid of is that we might get in some people who would not do us any good, for here in the U. S. the people who first run after such an \u201cism<\/em>\u201d as ours are generally the crackbrained spiritualists and free-lovers, none of whom I care to have in.[45]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n What Judge was referring to by \u201cisms,\u201d was a phenomenon which would be given the name \u201cfad<\/a>.\u201d The word became popular in America in the 1880s to describe \u201c[a] trivial fancy adopted and pursued for a time with irrational zeal; a matter of no importance, or an important matter imperfectly understood, taken up, and urged with more zeal than sense.\u201d[46]<\/a> January 1882, the time when Judge wrote the above letter, America would embrace its latest \u201cfad,\u201d the \u201cAesthetic Fad,\u201d when \u201ca tall, lank, Cassius-looking individual came from over the sea, and talked to [America] about violets, poppies, and sunflowers.\u201d[47]<\/a><\/p>\n \u00a0<\/p>\n Oscar Wilde c. 1881 (wiki<\/a>)<\/p>\n \u00a0<\/p>\n The \u201cCassius-looking individual\u201d being Oscar Wilde, \u201cthe young poet whose connection with the aesthetic movement in England has made famous,\u201d who arrived in New York on January 2, 1882.[48]<\/a> He was in America to produce his first play, \u201cVera or, The Nihilists<\/a>,\u201d at New York\u2019s Union Square Theatre, and embark on a nation-wide lecture tour.[49]<\/sup><\/a> Wilde praised the beauty of the sunflower while touring America, which lead to its adoption as an emblem of the aesthetic movement.[50]<\/sup><\/a> When he lectured in Boston, sixty Harvard men emulated Wilde\u2019s sense of fashion, wearing \u201cdress coats, knee breeches and large green neckties,\u201d and it was said \u201clarge clusters of lilies were in their coats, and each carried a sunflower.\u201d[51]<\/a> In America, for a time, both prose and poetry were \u201cfull of rose-water.\u201d[52]<\/a> As the papers stated: \u201c[Wilde had] been the subject of much ridicule in the English papers.[53]<\/sup><\/a> Just days after his visit to Boston, Wilde made a pilgrimage to New Jersey to meet Walt Whitman. They hit it off well (very well<\/em> according to some.) Wilde seemed to Whitman \u201clike a great big, splendid boy.\u201d So \u201cfrank, and outspoken, and manly,\u201d he didn\u2019t see why such mocking things were written about him.[54]<\/a> Whitman was in the process of issuing a new edition of Leaves of Grass<\/em><\/a>, of which he was having difficulty publishing owing to censorship. It was a book which Wilde\u2019s mother, \u201cSperanza,\u201d read to him as a child. Though it was not widely circulated, Lady Wilde managed to procure an early copy.[55]<\/a> Following the \u201cAesthetic Fad,\u201d there was the \u201cPhilosophy Fad.\u201d L.J Vance writes:<\/p>\n \u00a0<\/p>\n The philosophic \u201cfad\u201d was more or less local. It finally centered around Concord. The first and second rate philosophers who had a \u201cfad\u201d\u2014cult, I believe, is the proper word\u2014vigorously worked it for all it was worth. Each one was anxious to found what he called a \u201cschool.\u201d[56]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n This is a reference to the Concord School of Philosophy<\/a>, which was established by Bronson Alcott in 1879 and lasted until 1888. It, in many ways, foreshadowed the pedagogical innovations of the twentieth-century, anticipating, for example, Summer Schools and Extension Lectures. As Austin Warren stated, \u201cConcord was already holy ground when the School of Philosophy was projected.\u201d[57]<\/a> Alcott, the Dean of the School, had been a friend of the famous men and women of the New England Transcendentalist Movement (some of whom were still alive.)<\/p>\n \u00a0<\/p>\n Louisa May Alcott (wiki<\/a>)<\/p>\n \u00a0<\/p>\n Though well-known as a philosopher, his celebrity nowhere near matched that of his famous daughter, Louisa May Alcott, author of Little Women<\/em><\/a> (Vol. I: 1868, Vol. II: 1869.) The school really gained its footing when William Torrey Harris, a \u201cgentle Hegelian,\u201d arrived in Concord in 1879.[58]<\/a> Harris, born in Connecticut in 1835, was an education reformer who lived for some time in St. Louis, Missouri. He was responsible establishing the first public kindergarten in the United States, as well as ensuring that high schools be included in public schooling. Harris also helped found the St. Louis Philosophical Society which was the main impetus for the philosophical movement known as the \u201cSt. Louis Movement.\u201d[59]<\/a> The first session of the Concord School opened its five-week course at Alcott\u2019s Orchard House on July 15, 1879. Louisa May Alcott would write:<\/p>\n \u00a0<\/p>\n The town swarms with budding philosophers, and they roost on our steps like hens waiting for corn [\u2026] If they were philanthropists, I should enjoy it; but speculation seems a waste of time when there is so much real work to be done. Why discuss the \u201cunknowable\u201d till our poor are fed and the wicked saved.[60]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n In the ensuing years, a wide array of speakers with discourses broadly defined as metaphysical would make an appearance at the Concord School,\u00a0 one such example being the Platonist, Alexander Wilder, one of the earliest names on the Theosophical Society register, who spoke there in 1882.[61]<\/a> It was Wilder who encouraged Thomas Moore Johnson, a lawyer from Osceola, Missouri to begin publishing the journal, The Platonist<\/em>, in 1881.[62]<\/a> Johnson learned through Wilder about the Theosophists, and came to see the organization as promoting the same philosophical expression that he believed was practiced by the ancient Greeks.[63]<\/a> Johnson and the Theosophists were sympathetic with one another\u2019s projects, and advertised their respective magazines in each other\u2019s literary organs. (In 1883 Johnson would join the Theosophical Society and team up with Elliott Bruce Page to establish the St. Louis T.S., otherwise known as the \u201cPioneer T.S.\u201d)[64]<\/a> It was the same summer of 1882, when we are introduced to another figure that would figure into Boston\u2019s early Theosophical History.<\/p>\n George Chainey (1851-1935) was born in Kent, England, but immigrated to America in 1868. In the early 1870s Chainey married Martha Foster, with whom he had three children, Ralph, Earl, and Clair.[65] <\/a>In 1876 he became a naturalized citizen of the United States, and working as Methodist preacher in Indiana.[66]<\/a> By the end of that decade he would develop into a Unitarian minister, before ultimately moving the family to Boston where he was a Freethought lecturer.<\/p>\n \u00a0<\/p>\n George Chainey.[67]<\/a><\/p>\n \u00a0<\/p>\n In 1881 he published a journal called The<\/em> Infidel Prophet<\/em> (which was succeeded by another journal called The Word<\/em>.) Like his colleague, Robert Ingersoll, Chainey was well on his way to being a leader of the secularists and of New England.[68]<\/a> In 1882, Chainey enthusiastically defended the publication of Whitman\u2019s \u201cLeaves of Grass,\u201d when it was threatened by censorship from The New England Society for the Suppression of Vice.[69]<\/a> Chainey writes:<\/p>\n \u00a0<\/p>\n \u201cLeaves of Grass<\/a>\u201d has long been to me a sacred and inspired book. I never received from it aught save inspiration to be true to the highest and best. When, under the instigation of that saintly scoundrel, Anthony Comstock, an attempt was made to suppress its publication, I felt my blood burn as though my mother had been in\u00adsulted. I hastened at once to speak hot words of defiance against such injustice. I read in public and printed some of the condemned portions of the work. Postmaster Toby, of Boston, acting in concert with Comstock, tried to keep that issue of the paper out of the mails. I telegraphed the case to Col. Ingersoll, he called upon Postmaster General Howe, and before Mr. Toby was fairly awake, he was confronted with an order from headquarters politely in\u00ad forming him that he was transcending his au\u00adthority and commanding him to remove the embargo. The last time I saw Whitman I was glad to learn from his own lips that this action of mine had done more than anything else to help the sale of \u201cLeaves of Grass.\u201d I shall al\u00adways be proud of that service.[70]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n \u00a0<\/p>\n Maitland and Kingsford\u2019s \u201cilluminations\u201d had culminated in the work, The Perfect Way<\/em><\/a>, published early in 1882. It was then that Marie urged Maitland and Kingsford consider the Theosophical Society, confessing her belief in Blavatsky\u2019s \u201cHimalayan Brothers.\u201d Both Maitland and Kingsford joined the Theosophical Society on January 3, 1883.[71]<\/a> Four days after joining, Kingsford was elected President of the London Theosophical Society, with Maitland as Vice-President.[72]<\/a><\/p>\n Marie joined the Theosophical Society a month later, on February 2, 1883. She immediately established the Soci\u00e9t\u00e9 Th\u00e9osophique d\u2019Orient et d\u2019Occident (France\u2019s first Theosophical Society Branch.)[73]<\/a> Meetings for the Soci\u00e9t\u00e9 Th\u00e9osophique were held on Thursdays and Sundays at the Parisian \u201cHolyrood.\u201d Emilie de Morsier, a niece of Ernest Naville (a renowned Swiss theologian) was named the Secretary of the Soci\u00e9t\u00e9 Th\u00e9osophique. Morsier, a tall woman in her early forties with permanently faded blonde hair, had very active at the Paris Congress of women in 1878. Like Blavatsky, she was a good musician and a \u201cfirst-rate singer.\u201d She dreamed of a career in music in her youth, but family prejudices, \u201chard as the stones of the Swiss mountains,\u201d prevented her from realizing that potential, which was the great sorrow of her life. It was her dissatisfaction with the \u201cdryness of the Protestant sectarianism\u201d as well as \u201cthe various abuses of militant Catholicism,\u201d that led her quench her spiritual thirst with Theosophy. She sent a letter to Blavatsky in India who immediately recognized her \u201cpassion and eloquence.\u201d Blavatsky replied to Morsier with a letter containing \u201csome dried rose petals\u201d said to be the benediction of Mahatma Kuthumi.[74]<\/sup><\/a><\/p>\n In the summer of 1883, Kingsford wrote a letter to Marie stating that she was changing the name of the London Theosophical Society to \u201cthe London Lodge of the Theosophical Society.\u201d As is the case when new management makes changes too quickly, personalities began to clash within the Lodge. In this case, Kingsford felt compelled to direct the group toward the occident over the orient. [75]<\/a> It was the belief of Kingsford and Maitland that the \u201crevival of Christian mysticism [was] the form of Theosophy best adopted to the genius of European mind.\u201d[76]<\/a><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n In New York, W.Q. Judge was resurrecting Theosophy in its birthplace. He met the journalist, Laura Holloway in 1883, and her mutual enthusiasm for Eastern traditions and heterodox beliefs was something of an inspiration.[77]<\/a> The Aryan T.S. (New York) was chartered in December 1883.[78]<\/a> In January 1884, Judge\u2019s article, \u201cPsychometry,\u201d was published in Johnson\u2019s The Platonist<\/em>.[79]<\/a> A month later he would set sail for Europe and rendezvous with Blavatsky and Olcott, who were traveling with the Indian Theosophists, Mohini Chatterji<\/a>, and Babula. Judge left New York on February 27, 1884, on board the S.S. Cephalonia. <\/em>The prospect of the voyage looked ominous for passengers who were superstitious. The morning the vessel left dock she was involved in a collision with a tugboat which resulted in several deaths. Judge, who arrived in England on March 9, 1884, was not among the injured and deceased.[80]<\/sup><\/a><\/p>\n He spent the intervening weeks exploring the environs of London while waiting for news from Blavatsky in Olcott.[81]<\/sup><\/a> Judge met Mary Gebhard, a former-pupil of the occultist Eliphas Levi. Born Frances Catherine Mary L\u2019estrange, Frau Gebhard was, like Judge, a Dubliner by birth. When living in New York in 1852, Frances married a German consul named Gustav Gebhard, with whom she would have several children.[82]<\/sup><\/a> (One of her sons, Arthur Gebhard, lived at 27 West Fifty-first Street in Manhattan, and would, for some time, help Judge revitalize the movement in America.)[83]<\/sup><\/a><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n Blavatsky and Olcott arrived in France in March 1884. While Mohini and Babula continued on to Paris to meet with Judge, Blavatsky and Olcott stayed with Marie at her Winter villa in Nice, the Palais Tirauty.[84]<\/a> Marie did everything within her power to make them feel at home, and to drew around Blavatsky the cream of the nobility that flock to the French Riviera in the colder months. There was an evening with the Camille Flammarion, famed astronomer of the Paris Observatory, and member of the Society since 1880.[85]<\/sup><\/a> On another occasion they convened with Agathe Sophie Henriette Haemmerle, the Russian wife of borgmester Johann Haemmerle. A lady of high culture and an impressive linguist, Agathe was a regular correspondent with a great many noted European savants in the different fields of the emerging discipline of \u201cpsychology.\u201d (Jean-Martin Charcot, France\u2019s pre-eminent neurologist, and director of Salp\u00eatri\u00e8re Asylum was conducting hypnotic experiments at this time.)[86]<\/sup><\/a> Olcott accompanied Agathe to a public lecture on mesmerism and psychology by the Italian mesmerist, Francesco Guidi.<\/p>\n On March 28, 1884, Blavatsky and Olcott rendezvoused with Judge and Mohini in Paris where they resided at an apartment which Marie secured for them at 46, Rue Notre Dame des Champs.[87]<\/sup><\/a> Blavatsky attended the following Sunday meeting of the Soci\u00e9t\u00e9 Th\u00e9osophique, where the rooms were \u201cwashed in the glow of a thousand candles.\u201d (Had it been during the day they would have been illumined by the sun through the massive stained glass dome above their heads.) The members, mostly aristocrats, lawyers, professors, and doctors, mingled about the salons discussing the arrival of Blavatsky. One such member was the eminent bacteriologist, Professor Louis Olivier.[88]<\/a> He was interested in \u201cpsychical research,\u201d and compared the Theosophical Masters to what Charcot called \u201cdirect perception.\u201d[89]<\/a> According to Blavatsky, Marie had a falling out with Anna Kingsford, writing:<\/p>\n \u00a0<\/p>\n The Duchess is not such a friend of [Kingsford] and [Maitland] as you think. She has unbosomed herself to Olcott and me. She is their victim<\/em> rather. She has paid for publishing their [Perfect Way<\/em>] given them her ideas, and they never so much as thanked her or acknowledged it. They are ungrateful. Now she is our<\/em> not their<\/em> friend. But she seems in awe of the divine Anna.[90]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n Olcott continued on to London to arbitrate a meeting of the London Lodge. It was decided, then, that Kingsford and Maitland would split from the Theosophical Society, and establish their own group, The Hermetic Society.[91]<\/a> It was at this time that Olcott met Sir Edwin Arnold, and was invited to lunch with him. \u201cHe gave me the valuable present of some pages of the original manuscript of The Light of Asia<\/em>,\u201d Olcott writes. It was at the same time that Olcott met the poet, Robert Browning, and \u201ctalked some Theosophy with that master of verse.\u201d [92]<\/a> A literary cultus had developed around the poet in 1881, with the formation of the London\u2019s Browning Society. During the April meeting of the Browning Society, James Russell Lowell, the American Minister, was the guest chairman.[93]<\/a> It was an eventful evening. Evidently a young man named George Bernard Shaw actually stood up in the face of the whole solemn conclave of the Browning Society and expressed his conviction that Browning was \u201creally one of the least dramatic poets that ever lived.\u201d This caused a convulsive tremor to run through the audience, and the ladies and curates made a motion as if to tear the blasphemer limb from limb, but, observing that he was a tall and athletic Irishman, and \u201callowed mercy to season justice.\u201d[94]<\/a><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n Back in Paris, Judge expressed his concerns to Olcott, that Mohini was garnering unwanted attraction. In a letter to Olcott on May 11, he described the behavior of\u00a0 the French Theosophists. \u201c[At the meeting] there were two broad-breasted women, d\u00e9collet\u00e9, three who openly expressed admiration of his eyes.\u201d Judge continued. \u201c[Mohini] is obliged to wear his overcoat in the hot street or be the cause of an enormous crowd.\u201d[95]<\/sup><\/a><\/p>\n At the invitation of the Countess d\u2019Adh\u00e9mar, Blavatsky, Judge, Mohini, Bert Keightley, and Countess Wachtmeister, stayed as guests at Ch\u00e2teau \u00c9cossais \u00e0 Enghien twenty miles north of Paris. At Blavatsky\u2019s request, Judge made indices at the foot of each page of Isis Unveiled<\/em>, as she planned to use it in preparation for The<\/em> Secret Doctrine<\/em>.[96]<\/sup><\/a> For several days, the party who accompanied Blavatsky witnessed displays of her occult powers, such as the ringing of the astral bells.[97]<\/sup><\/a> \u201cThe whole house was full of these bell sounds at night,\u201d Judge said. \u201cThey were like signals going and coming to H.P.B.\u2019s room downstairs.\u201d[98]<\/sup><\/a> \u00a0\u00a0 Three weeks later they returned to Paris, where they were soon joined by Vera Petrovna, and their aunt, Nadya Fadyeff, both of whom joined the Society before the end of the month.[99]<\/sup><\/a> At the same time, the newlyweds, Oscar, and Constance Wilde, who were in Paris for their honeymoon, paid a visit to Blavatsky (and the Theosophists,) just as they had done in London.[100]<\/sup><\/a> \u00a0Shortly before his wedding, Oscar, and his brother William, attended a \u201cmuscle-reading\u201d demonstration by Stuart Cumberland with Olcott.[101]<\/sup><\/a> The Wilde brothers, and their mother, Lady Wilde, also attended a Theosophical soir\u00e9e where they were introduced to Mohini. \u201cI never realized before what a mistake we make in being white!\u201d said Wilde upon meeting Mohini.[102]<\/sup><\/a> Unimpressed with Wilde\u2019s unsolicited \u201cwitticism\u201d at his expense, Mohini would state: \u201c[In English salons] you are presented to one who thinks he is amusing himself by making some stupid remark to you and indulging in talk of no profit to anyone.\u201d[103]<\/sup><\/a><\/p>\n Mohini could not escape the unwanted attention. This was most evident when attending the opera with Blavatsky and Vera. They had box seats for a performance of L\u00e9o Delibes\u2019 opera, Lakme<\/em>, a \u201cd\u00e9licieux conte Hindou,\u201d at the Salle Favart (Op\u00e9ra Comique.)[104]<\/sup><\/a> \u00a0Based on Th\u00e9odore Pavie\u2019s Les babouches du Brahmane<\/em>, the setting of Lakm\u00e9<\/em> was contemporary British India, and told the tale of the Brahmin, Nilakantha, who rebelled against the British, and his daughter, the titular Lakm\u00e9, who fell in love with a British officer.[105]<\/sup><\/a> The audience, however, was more captivated by Mohini than the parody on the stage. They stared at him for the duration of the performance.[106]<\/sup><\/a> While in London, Mohini met Clara Erskine Clement Waters and her husband, Forbes Winslow Waters, owner of the Boston Daily Advertiser<\/em>. The couple had joined the Society in August 1884.[107]<\/sup><\/a> They invited him to America with them.[108]<\/sup><\/a> At the end of the summer, Judge continued his journey to Adyar, India. Laura C. Holloway, meanwhile, arrived in London. Together with Mohini, she would co-author the book, Man: Fragments of Forgotten History<\/em> in 1885.[109]<\/sup><\/a><\/p>\n \u00a0<\/p>\n Back in Boston, George Chainey, the man who defended Whitman, had a change of heart regarding Spiritualism. In the summer of 1884, after attending a s\u00e9ance with Anna Kimball (with whom he began an extramarital affair,) Chainey spoke glowingly of the movement. Writing of this encounter, Chainey states:<\/p>\n \u00a0<\/p>\n I [\u2026] met Mrs. Anna Kimball, a celebrated psychometrist. As Prof. Denton, who made a special study of this subject, gives her the palm in this field, I gave her a ring I had been wearing to hold. She soon made me feel like the woman of Samaria, who said of Jesus: \u201cCome see a man who told me all that ever I did.\u201d As a seer or clairvoyant she described the spirits of two young ladies, standing by my side, who gave their names, and said I visited them when they were sick, and preached their funeral sermons\u2014all of which was true. She also described another spirit standing by, who was my guardian angel [\u2026] I began to be somewhat shaken, and to catch myself saying: \u201cGreat heavens! is it all true?\u201d But, then, I thought of all the trickery and fraud that has been exposed in Spiritualism, and all that I must undergo should I proclaim myself a Spiritualist, and said quietly to myself: \u201cNo it won\u2019t do. I have changed around enough.\u201d It seems to be true, but I will just keep this to myself, and say nothing about it. Being under engagement, I attended another s\u00e9ance. This time the manifestations were still more wonderful. The room seemed crowded with spirits, audible voices speaking all around us giving names and messages fully recognized by some of the sitters.[110]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n Over the summer of 1884 Kimball and Chainey began to gravitate towards Theosophy and the Theosophical Society. Marie likely had in a hand in guiding Kimball in this direction. Whatever the case may be, she was certainly aware of Kimball\u2019s interest in Theosophy, for in a letter to Kimball she writes: \u201cI am so glad to hear that you are happy in your theosophical pursuits and studies, and that you have so intelligent and congenial a co-laborer, as I am sure Mr. Chainey must be, from all you tell me, and from all I read from his pen.\u201d[111]<\/a><\/p>\n \u00a0<\/p>\n On October 6, 1884, after conducting his investigation in Adyar, and before returning to New York, Judge attended the inaugural meeting of the Samuskrita Basha Abhi Virtini, the new Sanskrit school at Madras Christian College.[112]<\/sup><\/a> The paper read that evening, \u201cThe importance of Sanskrit literature,\u201d expressed the sentiment and that, \u201ca study of Sanskrit would raise India among the civilized nations of the world.\u201d[113]<\/sup><\/a> Weeks later, in December 1884, Raghunathrao would host a meeting in his home that would be the genesis of the Indian National Congress of 1885.[114]<\/sup><\/a> For their part, the Bombay Branch T.S. were \u201ccollecting funds to enable [them] to send out Theosophist Missionaries to preach peace and good-will, not only all over India, but also in Europe and America.\u201d[115]<\/a> The two men sent to America, Govindarao Sattay<\/a>, and Gopalrao Joshi, would arrive in America around the same time as Judge, who returned home to New York on the S.S. Wisconsin<\/em>, arriving on November 26, 1884.[116]<\/sup><\/a><\/p>\n Chainey and Kimball, meanwhile, both joined the Rochester T.S. in October 1884.[117]<\/a> (Theosophists in New England looked to the Rochester T.S. at this time, as they yet had a Branch of their own.) By November 1884 Kimball and Chainey would establish a group called The Society of the Perfect Way (the name being a reference to the 1882 eponymous book by Kingsford and Maitland.)[118]<\/a> In January 1885 Chainey and Kimball changed the name of their group to The Boston Hermetic Lodge of Theosophy, and hold regular meetings in the parlor of their residence, 310 Shawmut Avenue.[119]<\/a> While this change of name could be a nod to the London-based Hermetic Society, there was another factor at play. In January 1885, another group (not affiliated with any Theosophical body,) was established in Boston, known as The Hermetic Club. It was among the first of the \u201cliterary fads\u201d that connected with the \u201cphilosophy fad.\u201d[120]<\/a> William Torrey Harris, the \u201cgentle Hegelian,\u201d from the Concord School, was invited to be the leader by a Committee comprised of Caroline Guild (n\u00e9e<\/em> Whitmarsh,) Emily Baldwin Hale\u00a0 (n\u00e9e<\/em> Perkins,) Alice Ayres, Mary Dewey, Josephine Davis (n\u00e9e<\/em> Ellery,) and Mary Cobb (n\u00e9e<\/em> Wells.)[121]<\/a> This Society met part of the time with Josephine Davis at 120 Highland Street (Roxbury, Massachusetts,) and part of the time in the home of Samuel E. Sewall, 4 Park Street (Boston, Massachusetts.)[122]<\/a> The timing of the name change may have been a simple coincidence, but Kimball and Chainey would have known that any confusion among outsiders regarding the names The Hermetic Club and The Hermetic Lodge of Theosophy, would only stand to benefit them. The Boston Hermetic Lodge of Theosophy was ultimately rejected by administrators of The Theosophical Society. It is unclear what prompted this pivot towards Theosophy, but Marie may have played a role in this, as she was certainly aware of the enterprise. \u201cI am so glad to hear that you are happy in your theosophical pursuits and studies,\u201d Marie writes to Kimball, \u201cand that you have so intelligent and congenial a co-laborer, as I am sure Mr. Chainey must be, from all you tell me, and from all I read from his pen.\u201d[123]<\/a><\/p>\n In the spring of 1885, Kimball and Chainey made their way out west to California. Along the way, they stopped in Salt Lake City April 17, 1885, where Kimball met with her Mormon family and friends.[124]<\/a> Soon after they arrived in San Francisco, they met the Theosophist, Gopalrao Vinayak Joshi, who arrived from India in June 1885. Gopalrao was soon attending s\u00e9ances conducted by Kimball.[125]<\/sup><\/a><\/p>\n \u00a0<\/p>\n We had the pleasure of meeting him shortly after he landed in San Francisco, and derived much benefit from his instructive con versation and descriptions of life in India. Through introductions we could furnish him and other friends in San Francisco, he made his way to Philadelphia by lecturing on the route.[126]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n Gopalrao, likewise, was very impressed with the duo.[127]<\/a> In June 1885 Gopalrao left California for Utah, where he would lecture en route<\/em> to Philadelphia, where his wife, Anandibai, was attending medical school. Kimball supplied Gopalrao with a letter of introduction to her cousin, Helen Mar Kimball Whitney, to help facilitate his travels.[128]<\/sup><\/a><\/p>\n \u00a0<\/p>\n The Gnostic<\/p>\n \u00a0<\/p>\n In July 1885 Kimball and Chainey would publish the first issue of their proto-New Age journal, The Gnostic<\/em><\/a>.[129]<\/a> They also established \u201cThe Gnostic School of Psychic Culture and Physical Culture.\u201d[130]<\/a> This would overlap with their other project, the first Theosophical \u201cbranch\u201d in California. (It began on October 12, 1885, with meetings held at 112 McAllister Street in San Francisco.)[131]<\/a> The \u201cbranch\u201d was both short-lived and unsanctioned by the American Board of Control (of Theosophy.) It is likely that Kimball and Chainey also had a hand in introducing Gopalrao to Whitman, who was a reader of The Gnostic<\/em>.[132]<\/a> By November 1885, Gopalrao had joined Anandibai, in Philadelphia. The same month Whitman would pay the Joshis a visit.[133]<\/a> (In 1886 Chainey was granted a divorce from his wife.[134]<\/a> He would subsequently marry Kimball and relocate to Australia for some time.)[135]<\/a><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n The \u201cBrowning Fad,\u201d also known as \u201cEsoteric Browningism\u201d arrived in Boston in December 1885.[136]<\/a> This sentimental literary cultus, as the name suggests, focused its attention on the poetry of Robert Browning.\u00a0 It was established as an off-shoot of the short-lived \u201cBoston Hermetic Society,\u201d by the literary circle of that group.[137]<\/a> (By 1886 other Browning Societies formed around the nation, endeavoring to study the mysterious and hidden meaning behind the words of that ambiguous poet.)[138]<\/a> \u201cOne would have thought that Browning wrote his poems in the same way that Ignatius Donnelly says Shakespeare wrote his dramas\u2014in cipher,\u201d it was said. Days after the creation of the Browning Society (perhaps even in response to the Browning Society) Arthur Gebhard, and two Bostonians who belonged to the Rochester T.S. (Charles R. Kendall, and Hollis B. Page) helped establish the first Lodge in Massachusetts, the Malden T.S..[139]<\/a> (see The Nationalist Club<\/em><\/a>)<\/p>\n In the mid-1880s Theosophy (then synonymous with Buddhism<\/a>,) had proven to be very popular with educated women in New England in New York and had replaced sentimental literary cultus of the poet Robert Browning known as \u201cEsoteric Browningism.\u201d[140]<\/a> Theosophy\u00a0 was \u201crapidly becoming a prominent Boston \u2018fad,\u2019\u201d and followed \u201cclosely on the heels of Browningism, with a possible case of pushing it to the wall and keeping it there.\u201d The new \u201cism,\u201d it was said, had \u201cnot taken any very firm hold, as yet, upon the masculinity of the Hub, but the gentler sex has become largely infected by it, and there is every prospect that it will soon be an all-pervading epidemic with them.\u201d[141]<\/a> \u201cThe \u2018intellectual circles\u2019 of Boston,\u201d however,\u00a0 found \u201cmuch food for thought and discussion in the literature produced by wholesale under the direction of Blavatsky,\u201d at the time, and \u201cthe current of truth flowing through the society\u2019s channels makes itself felt\u201d in the inquisitive Puritan capital.\u201d[142]<\/a><\/p>\n \u00a0<\/p>\n Celia Thaxter. (Source: Wiki<\/a>)<\/p>\n \u00a0<\/p>\n The writer, Celia Thaxter<\/a>, developed an interest in Theosophy.[143]<\/a> She began a communication on the subject with Gebhard, and it is likely that her interest generated significant interest among the New England literati.[144]<\/a> Celia and her friend, and fellow writer, Ida Botha, would both join the Society on January 1, 1886.)[145]<\/a> Thaxter would write to a friend on February 9, 1886:<\/p>\n \u00a0<\/p>\n Thanks for your note. I am so fortunate as to have found a copy of \u201cFive Years of Theosophy,\u201d & wonderful & delightful it is. I was in luck, for I think it is the only copy in Boston for sale. Cupples & Upham are going to have Light on the Path<\/em> with the notes in a few days, so don\u2019t you take any trouble for me, my dear. I fully appreciate & thank you for your goodness, but I know what it is to be as busy as you are, & you mustn\u2019t take the time when I can reach the notes without your doing so. I shall write to Mr. Gebhard. I am sure we shall none of us be sorry, my dear friend. Ida Bothe is so happy about it! I wish you knew her. She is a fine creature, deeply thoughtful, eager for the truth. I am sure you would like her. I hope to see you soon.[146]<\/a><\/p>\n \u00a0<\/p><\/blockquote>\n In March Gebhard returned to Boston and delivered a small talk on \u201cThe Ideals of Richard Wagner, as they bear on Theosophy.\u201d Several Bostonians were in attendance, and a \u201cgeneral discussion on ancient myths in the light of Theosophical ideas was held.\u201d[147]<\/a> In letter from W.Q. Judge to Olcott at this time, he writes: \u201cWell, from his return here until I got things in shape here with Gebhard and everything booming in Boston.\u201d[148]<\/a> Celia, for a time, would be described as \u201cmore profoundly versed in Theosophy than anyone in America.\u201d[149]<\/a> Ida Botha, invited Gebhard back to Massachusetts to speak in the parlors of Sara Bull<\/a>. Their support interest helped generate significant interest among the New England literati.[150]<\/a><\/p>\n \u00a0<\/p>\n Sara Bull (wiki<\/a>)<\/p>\n \u00a0<\/p>\n Conference Room in Sarah Bull\u2019s Studio.[151]<\/a><\/p>\n \u00a0<\/p>\n Julia Campbell Ver Planck, who would become a close friend of Judge, would join at this time. A contributor to Harper\u2019s Magazine<\/em>, Julia was a playwright of some renown who won praise in 1884 for her dramatic retelling of the Salem Witch trials in The Puritan Maid<\/em>. This was followed by a drama called \n
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GEORGE CHAINEY<\/h2>\n
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THE PERFECT WAY<\/h2>\n
CEPHALONIA<\/h2>\n
RIVIERA<\/h2>\n
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KIMBALL AND CHAINEY<\/h2>\n
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<\/p>\nTHE \u201cBROWNING FAD\u201d<\/h2>\n
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