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Thursday, 16 November 2017

Blavatsky and Pop Culture 2

a young Manga Blavatsky
Blavatsky is a character in Japanese Video Game –Much ‘ahem’ research was needed which consisted in many hours of video game playing in order to give a proper report – a tough job, but someone has to do it:
Fate/Grand Order Official Guide Book with Drama CD Released!
Apr. 15, 2017 12:00
Two novels ("Eirei Densho ~Jing Ke~" by Higashide Yuichiro and "Eirei Densho ~Elena Blavatsky~ by Sakurai Hikaru),!
Fashion Section: For the fall collection, we bring you the best in goth style, the Blavatsky Boots:
Fate Grand Order Helena Blavatsky Black Shoes Cosplay Boots
Underneath, you’ll probably encounter insightful insight regarding this ensemble or add-on coupled with costs and other selections for the Anime Costumes COSS1003 Fate Grand Order Helena Blavatsky Black Shoes Cosplay Boots. 

Blavatsky Boots
Blavatsky’s lovely illustrated Cosmogenesis gets a fancier printing:
Slow Your Roll, Iron Fist—We’re Talking Esoteric Comics With Ron Regé Jr.
Apr 5, 2017
MERCURY: The central piece in What Parsifal Saw is "Cosmogenesis," an illustrated creation myth based on the writings of 19th century Russian occultist Helena Petrovna Blavatsky. Is Blavatsky’s "Cosmogenesis" a book I could actually find and read?
RON REGÉ JR. [sounding like the Kool-Aid Man]: Oh yeah! "Cosmogenesis" is the first part of Madame Blavatsky’s life’s work, her three-part bible of theosophy called The Secret Doctrine.
Pam Grossman is the author of What Is a Witch?, an illuminated manuscript in collaboration with Tin Can Forest. – April 1st, 2017
Madame Blavatsky also wrote and spoke extensively about this concept by the way, and she doesn’t get nearly enough credit for that as far as I’m concerned. Theosophy has been far more influential on religious and cultural thinking than many people realize
There was a One-woman play about Blavatsky in Italy:
"Rassegna "Femminilità", incontro "Helena Blavatsky" al municipio di Este l'8 aprile 2017 Eventi a Padova

Sabato 8 aprile si tiene il terzo dei tre incontri dedicati ad altrettante donne speciali: la pittrice Artemisia Gentileschi, la famosa attrice Eleonora Duse e la fondatrice della Società Teosofica Helena Blavatsky ​nella Sala Consiliare del municipio.
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Film Adaptation of The Secret Will Star Katie Holmes
Katie Holmes is thinking good thoughts as she uses her gift to impart the wisdom of The Secret
The Secret spawned the follow-ups The Power in 2009, The Magic in 2010, and Hero in 2013. Byrne aims to bring joy to the world by helping people control the universe with their minds, using the teachings of Madame Blavatsky and Norman Vincent Peale and a little bit of quantum physics.

Article on The Secret’s Law of Attraction:
Beyond The Law of Attraction: Conscious Creation
October 27, 2017
LoA was taken up and popularized by one of the cofounders of the Theosophical Society, Irish lawyer and esotericist William Quan Judge, who attempted no new revelation of his own, but to illustrate in his own words Madame’s theosophical teachings and their ideal use. He wrote, in summation of his deepest belief:

Friday, 3 November 2017

Blavatsky and Masonry

Jean-Marie Ragon

Article explores Blavatsky’s relationship with Charles Sotheran;
Helena Blavatsky on Charles Sotheran and Masonic Patent: “I am not a thirty-third degree Mason”
Dominique Johnson 24 May 2017

Madame Blavatsky a Freemason

Brother George Fleming Moore printed articles entitled Notes from India and Co-Masonry in the October, 1910, and February, 1911, issues of the New Age, of which he then was the editor.
When we say the good friends of Madame Blavatsky assert that she never claimed to Mason we refer to members of the Theosophical Society. Shortly after the issuance of our article, Notes from India, we received a letter from Brother J. H. Fussell of Point Loma California, taking us to task for intimating that Madame Blavatsky ever claimed to be a Mason and urging us in the strongest terms to correct what he deemed an error and one that is unfair to the memory of H. P. Blavatsky.

Jason Colavito writes coherent albeit negative critique of Blavatsky’s Masonic Chapter from Isis and the subsequent influence thereof (and gets a lively response)

The following two are from Fundamentalist Christian sources, typical “new world order” conspiracy theory, not quite as shrill as most, research not bad:
Freemasonry & The Catholic Church: A Brief Introduction
H. Reed Armstrong May 12, 2017

This is the “occult doctrine” promoted through the ages by the followers of Satan going back to the Garden, as newly propounded  by Helena P. Blavatsky  – The Secret Doctrine (Pasadena, California: Theosophical University Press, 1963), Volume I, page 414.  Volume II, pages 234, 235, 243, 245.

Occult America?
April 29, 2017 by sd

As author Mitch Horowitz has written, “Indeed, the robust growth of occult and mystical movements can be traced through to nineteenth-century America — aided by the influence of Freemasonry and Transcendentalism — helped transform the young nation into a laboratory for religious experiments and a launching pad for the revolutions in alternative and New Age spirituality that eventually swept the globe.

“The British Birth of the Occult Revival, 1869-1875” by Patrick D. Bowen
Posted on October 23, 2017 by K.P.Johnson

A groundbreaking article appeared in Theosophical History Vol. XIX Issue 1, January 2017, pp. 5-37. Co-editor of Letters to the Sage Patrick D. Bowen has analyzed the careers of Kenneth Mackenzie and associates and discovered evidence suggesting intertwined roots of many post-1875 occult groups in the work of a group of British Freemasons.


English translation- Jean-Marie Ragon on Universal Masonry and Brother/Sisterhood

Sunday, 15 October 2017

Blavatsky and Music

Holst's über-famous The Planets inspired by Blavatskian astrology:

Interviewwith pop musician Ian Astbury, mentions Blavatsky:
Some kind of improvisational alternative pop collective concert tribute to Blavatsky:
Fiona Apple-style singer Mikal Shapiro records "Reincarnation of Helena Blavatsky" - cool trippy song with great slide guitar work :
Exhibition on Hindustani Classical Music mentions Blavatsky Lodge:
How Mumbai made space for Hindustani Classical Music to flourish - Apoorva Dutt
There was a documentary on Blavatsky at Astrotheology Radio. May 20, 2015 Remembering the life and work of Madam Blavatsky
Hard Rock Pop Band He Is Legend New Album title Few inspired by The Voice of the Silence:
That’s why the title, a nod to Madame Helena Blavatsky’s occult treasure The Voice of the Silence, feels so cosmically apropos for the Wilmington, NC quartet—Schuylar Croom [vocals], Adam Tanbouz [lead guitar], Matty Williams [bass], and Denis Desloge [guitar].
“This is dedicated to the people who supported us through everything,” declares Croom. “I was inspired by the words of Helena Blavatsky. She’s basically the godmother of the occult, and she dedicated one of her books to the few.  

Nice Spanish article – Music and Esotericism:
Música y esoterismo
Francisco Ramos ·  01/09/2017  
La idea wagneriana de convertir el teatro en un templo es la preocupación mayor del Scriabin influido por el teosofismo promulgado por la doctora H. P. Blavatsky. El músico, en las notas que preparara para su obra inacabada El acto previo, nos deja constancia de su interés por la construcción de un templo en la residencia de Teosofía de Madrás, en la India. La obsesión de Scriabin por la representación de un Misterio (síntesis de sonidos, danzas y colores) proviene de su continua búsqueda de un espacio nuevo, algún particular Bayreuth, en el que le fuera posible al compositor llegar a la consecución final de toda alquimia espiritual: la integración cósmica, la regeneración del mundo entero y todas las criaturas espirituales en éxtasis.

Sunday, 8 October 2017

The MacKenzie-Blavatsky Esoteric Alphabet from the Theosophical Glossary

In honor of David Reigle’s post on Boris de Zirkof’s Herculean reference work on the Theosophical Glossary, we humbly submit for your consideration, the esoteric alphabet from Kenneth MacKenzie’s Royal Masonic Cyclopaedia, with added material by Blavatsky.
Theosophical Glossary Sources
By David Reigle on May 31, 2017
The Theosophical Glossary by H. P. Blavatsky, published in 1892, draws its definitions from many sources. Comparatively little of it was written by Blavatsky herself. Boris de Zirkoff laboriously located the source references for a large number of its entries, and he hand-wrote these in his copy of this book.
A —The first letter in all the world-alphabets save a few, such for instance as the Mongolian, the Japanese, the Tibetan, the Ethiopian, etc. It is a letter of great mystic power and “magic virtue” with those who have adopted it, and with whom its numerical value is one. It is the Aleph of the Hebrews, symbolized by the Ox or Bull; the Alpha of the Greeks, the one and the first the Az of the Slavonians, signifying the pronoun “I” (referring to the “I am that I am”). Even in Astrology, Taurus (the Ox or Bull or the Aleph) is the first of the Zodiacal signs, its colour being white and yellow. The sacred Aleph acquires a still more marked sanctity with the Christian Kabalists when they learn that this letter typifies the Trinity in Unity, as it is composed of two Yods, one upright, the other reversed with a slanting bar or nexus, thus— a. Kenneth R. H. Mackenzie states that “the St. Andrew cross is occultly connected therewith”. The divine name, the first in the series corresponding with Aleph, is AêHêIêH or Ahih when vowelless, and this is a Sanskrit root.
B —The second letter in almost all the alphabets, also the second in the Hebrew. Its symbol is a house, the form of Beth, the letter itself indicating a dwelling, a shed or a shelter. “As a compound of a root, it is constantly used for the purpose of showing that it had to do with stone; when stones at Beth-el are set up, for instance. The Hebrew value as a numeral is two. Joined with its predecessor, it forms the word Ab, the root of ‘father’, Master, one in authority, and it has the Kabalistical distinction of being the first letter in the Sacred Volume of the Law. The divine name connected with this letter is "Bakhour." (R. M. [Cyclop.]
C.—The third letter of the English alphabet, which has no equivalent in Hebrew except Caph, which see under K.
D.  Both in the English and Hebrew alphabets the fourth letter, whose numerical value is four. The symbolical signification in the Kabbala of the Daleth is “door”. It is the Greek delta D, through which the world (whose symbol is the tetrad or number four,) issued, producing the divine seven. The name of the Tetrad was Harmony with the Pythagoreans, “because it is a diatessaron in sesquitertia”. With the Kabbalists, the divine name associated with Daleth was Daghoul.
E.—The fifth letter of the English alphabet. The he (soft) of the Hebrew alphabet becomes in the Ehevi system of reading that language an E. Its numerical value is five, and its symbolism is a window; the womb, in the Kabbala. In the order of the divine names it stands for the fifth, which is Hadoor or the “majestic” and the “splendid.”
F —The sixth letter of the English alphabet, for which there is no equivalent in Hebrew. It is the double F F of the Æolians which became the Digamma for some mysterious reasons. It corresponds to the Greek phi. As a Latin numeral it denotes 40, with a dash over the letter (F) 400,000.
G •—The seventh letter in the English alphabet. “In Greek, Chaldean, Syriac, Hebrew, Assyrian, Samaritan, Etrurian, Coptic, in the modern Romaic and Gothic, it occupies the third place in the alphabet, while in Cyrillic, Glagolitic, Croat, Russian, Servian and Wallachian, it stands fourth.” As the name of “god” begins with this letter (in Syriac, gad; Swedish, gud: German, gott; English, god; Persian, gada, etc., etc.), there is an occult reason for this which only the students of esoteric philosophy and of the Secret Doctrine, explained esoterically, will understand thoroughly; it refers to the three logoi—the last,the Elohim, and the emanation of the latter, the androgynous Adam Kadmon. All these peoples have derived the name of “god” from their respective traditions, the more or less clear echoes of the esoteric tradition. Spoken and “Silent Speech” (writing) are a “gift of the gods”, say all the national traditions, from the old Aryan Sanskrit-speaking people who claim that their alphabet, the Devanâgari (lit., the language of the devas or gods) was given to them from heaven, down to the Jews, who speak of an alphabet, the parent of the one which has survived, as having been a celestial and mystical symbolism given by the angels to the patriarchs. Hence, every letter had its manifold meaning. A symbol itself of a celestial being and objects, it was in its turn represented on earth by like corresponding objects whose form symbolised the shape of the letter. The present letter, called in Hebrew gimel and symbolised by a long camel’s neck, or rather a serpent erect, is associated with the third sacred divine name, Ghadol or Magnus (great). Its numeral is four, the Tetragrammaton and the sacred Tetraktys; hence its sacredness. With other people it stood for 400 and with a dash over it, for 400,000.
H ,—The eighth letter and aspirate of the English alphabet, and also the eighth in the Hebrew. As a Latin numeral it signifies 200, and with the addition of a dash 200,000; in the Hebrew alphabet Châth is equivalent to h, corresponds to eight, and is symbolised by a Fence and Venus according to Seyffarth, being in affinity and connected with , and therefore with the opening or womb. It is pre-eminently a Yonic letter.
I .—The ninth letter in the English, the tenth in the Hebrew alphabet. As a numeral it signifies in both languages one, and also ten in the Hebrew (see J), in which it corresponds to the Divine name Jah, the male side, or aspect, of the hermaphrodite being, or the male-female Adam, of which hovah Jah-hovah) is the female aspect. It is symbolized by a hand with bent fore-finger, to show its phallic signification.
J —The tenth letter in the English and Hebrew alphabet, in the latter of which it is equivalent
to y, and i, and is numerically number 10, the perfect number (See Jodh and Yodh), or one. (See also “I”.)
K.—The eleventh ]etter in both the English and the Hebrew alphabets. As a numeral it stands in the latter for 20, and in the former for 250, and with a stroke over it (K) for 250,000. The Kabalists and the Masons appropriate the word Kodesh or Kadosh as the name of the Jewish god under this letter.
L.—The twelfth letter of the English Alphabet, and also of the Hebrew, where Lamed signifies an Ox-goad, the sign of a form of the god Mars, the generative deity. The letter is an equivalent of number 30. The Hebrew divine name corresponding to L, is Limmud, or Doctus.
M—The thirteenth letter of the Hebrew and of the English alphabets, and the twenty-fourth of the Arabic. As a Roman numeral, this letter stands for 1,000, and with a dash on it (M) signifies one million. In the Hebrew alphabet Mem symbolized water, and as a numeral is equivalent to 40. The Sanskrit ma is equivalent to number 5, and is also connected with water through the sign of the Zodiac, called Makâra (q.v.). Moreover, in the Hebrew and Latin numerals the m,  stands “as the definite numeral for an indeterminate number”(Mackenzie’s Mason. Cyc.), and “the Hebrew sacred name of God app]ied to this letter is Meborach, Benedictus.” With the Esotericists the M is the symbol of the Higher Ego—Manas, Mind.
N —The 14th letter in both the English and the Hebrew alphabets. In the latter tongue the N is called Nun, and signifies a fish. It is the symbol of the female principle or the womb. Its numerical value is 50 in the Kabalistic system, but the Peripatetics made it equivalent to 900, and with a stroke over it (900) 9,000. With the Hebrews, however, the final Nun was 700.
0.—The fifteenth letter and fourth vowel in the English alphabet. It has no equivalent in Hebrew, whose alphabet with one exception is vowelless. As a numeral, it signified with the ancients 11; and with a dash on it 11,000. With other ancient people also, it was a very sacred letter. In the Dêvanâgari, or the characters of the gods, its significance is varied, but there is no space to give instances.
P.—The 16th letter in both the Greek and the English alphabets, and the 17th in the Hebrew, where it is called or pay, and is symbolized by the mouth, corresponding also, as in the Greek alphabet, to number 80. The Pythagoreans also made it equivalent to 100, and with a dash thus ( P) it stood for 400,000. The Kabbalists associated with it the sacred name of Phodeh (Redeemer), though no valid reason is given for it.
Q._The seventeenth letter of the English Alphabet. It is the obsolete Æolian Qoppa and the Hebrew Koph. As a numeral it is 100, and its symbol is the back of the head from the ears to the neck. With the Æolian Occultists it stood for the symbol of differentiation.
R .—The eighteenth letter of the alphabet; “the canine”, as its sound reminds one of a snarl. In the Hebrew alphabet it is the twentieth, and its numeral is 200. It is equivalent as Resh to the divine name Rahim (clemency); and its symbols are, a sphere, a head, or a circle.
S—The nineteenth letter; numerically, sixty. In Hebrew it is the fifteenth letter, Samech, held as holy because “the sacred name of god is Samech”. Its symbol is a prop, or a pillar, and a phallic egg. In occult geometry it is represented as a circle quadrated by a cross, . In the Kabbalah the “divisions of
Gan-Eden or paradise” are similarly divided.
T.—The twentieth letter of the alphabet. In the Latin Alphabet its value was 160, and, with a dash over it (T) signified 160,000. It is the last letter of the Hebrew alphabet, the Tau whose equivalents are T, TH, and numerical value 400. Its symbols are as a tau, a cross +, the foundation framework of construction; and as a teth (T), the ninth letter, a snake and the basket of the Eleusinian mysteries.
U .—The twenty-first letter of the Latin alphabet, which has no equivalent in Hebrew. As a number, however, it is considered very mystical both by the Pythagoreans and the Kabbalists, as it is the product of 3 x 7. The latter consider it the most sacred of the odd numbers, as 21 is the sum of the numerical value of the Divine Name aeie, or eiea, or again aheihe—thus (read backward, aheihe)
                                                          he i he a
In Alchemy it symbolizes the twenty-one days necessary for the transmutation of baser metals into silver.
V.—The twenty-second letter of the Latin alphabet. Numerically it stands for 5; hence the Roman V (with a dash) stands for 5,000. The Western Kabbalists have connected it with the divine Hebrew name IHVH. The Hebrew Vau, however, being number 6, it is only by being identical with the W, that it can ever become a proper symbol for the male-female, and spirit-matter. The equivalent for the Hebrew Vau is YO, and in numerals 6.
W_The 23rd letter. Has no equivalent in Hebrew. In Western Occultism some take it as the symbol for celestial water, whereas M stands for terrestrial water.
X.—This letter is one of the important symbols in the Occult philosophy. As a numeral X stands, in mathematics, for the unknown quantity; in occult numerals, for the perfect number 10; when placed horizontally, thus χ, it means 1,000; the same with a dash over it χ for 10,000; and by itself, in occult symbolism, it is Plato’s logos (man as a microcosm) decussated in space in the form of the letter X. The , or cross within the circle, has moreover a still clearer significance in Eastern occult philosophy: it IS MAN within his own spherical envelope.
Y.—The twenty-fifth letter of the English alphabet, and the tenth of the Hebrew—the Yod. It is the litera Pythagorœ the Pythagorean letter and symbol, signifying the two branches, or paths of virtue and vice respectively, the right leading to virtue, the left to vice. In Hebrew Kabbalistic mysticism it is the phallic male member, and also as number ten, the perfect number. Symbolically, it is represented by a hand with bent forefinger. Its numerical equivalent is ten.
Z.—The 26th letter of the English alphabet. It stands as a numeral for 2,000, and with a dash over it thus, Z, equals 2,000,000. It is the seventh letter in the Hebrew alphabet—zayin, its symbol being a kind of Egyptian sceptre, a weapon. The zayin is equivalent to number seven. The number twenty-six is held most sacred by the Kabbalists, being equal to the numerical value of the letters of the Tetragrammaton
                                                                                he vau he yod
5 + 6 + 5 + ‘0 =26.

Tuesday, 26 September 2017

New Book: Madame Blavatsky: The Case for Her Defense Against the Hodgson-Coulomb Attack - Walter A. Carrithers, Jr.

Everything you wanted to know about the Coulomb-Hodgson affair, but were afraid to ask: 
From Daniel H. Caldwell of The Blavatsky Foundation:  

Madame Blavatsky: The Case for Her Defense Against the Hodgson-Coulomb Attack
by Walter A. Carrithers, Jr.   
450 pp.  both paperback and hardbound  
This is Mr. Carrithers' magnum opus and includes all of his major discoveries concerning the Hodgson Report.  
You can purchase it on at this link:  

But for the next three months, you can order a paperback copy at a 40% discount off the retail price at this special link:  

A collection of Walter Carrithers articles:  

Some recent Carrithers biographical information:  

Book review at the Academician Theosophical: 

Nice French Analysis of the Hodgson Report by Alexandre Moryason:

Friday, 8 September 2017

Blavatsky, Chakras & Astral Bodies

Astral Bodies 
David Pratt – Februar 2017
1. Three astral bodies
William Quan Judge highlights the imprecision of the term ‘astral body’: As we use in English very loose terms, some confusion is inevitable. ‘Astral body’ is made to cover too much ... (Echoes 3:385)
The astral body is a term which must some day be given up. But it stands, for the present, for the whole of the ethereal inner person. (Echoes 3:444) Three main types of astral body are distinguished in theosophical literature. A general description of them is given in the quotations below. ‘Astral’ literally means ‘relating to the stars’. The reason this name was given to the more ethereal level of reality just beyond the physical plane is because the matter of the astral plane (or ‘astral light’) appears self-luminous to sensitives and seers, rather like the luminous nebulae or comets seen in the night sky (Dialogues 3:425-6).

Chakras into the west: Early Theosophical Sources – I
Phil Hine - September 30th 2016  
In the first post in this occasional series I took a brief look at the rather novel mapping of the chakras on to the Book of Revelation as done by Theosophist James Morgan Pryse. Prsyse’s book The Apocalypse Unsealed was first published in 1910 – the same year as C.W. Leadbeater’s The Inner Life within which is Leadbeater’s first treatment of the ‘force-centres’ or ‘chakrams’. I’ll take a closer look at both The Inner Life and Leadbeater’s 1927 book The Chakras another time, but for now I want to highlight two key questions that have been bothering me for some time. Firstly, what were the sources for the Theosophical treatments of the chakras, and secondly, at what point (and by who) did the chakras first become identified with nerve plexuses and so forth?

Book Review: Rainbow Body

Phil Hine - December 23rd 2016 Beginning with a chakra-critical essay by one Bipin Behari Shom in 1849, and ending, more-or-less with Barbara Brennan’s Hands of Light in 1986, Leland has done an amazing job of bringing together the various concepts and personalities which have contributed in various ways, towards contemporary Western representations of the chakras. All the major Theosophical figures are here – from Madame Blavatsky, Annie Besant, Rudolf Steiner, Charles Leadbeater, and less well-known personages such as James Morgan Pryse (see this post).

Karl Baier - Annotations on the Appropriation of the Cakras in Early Theosophy
Karl Baier’s chapter reveals the Theosophical Society to have been a significant influence in the popularization of the cakras from the latenineteenth century onwards. Baier considers the earliest and most intense period in the history of the appropriation of the cakras by the Society. He discusses pre-modern conceptualization of the cakras, demonstrating the differences between these complex and historically contingent Asian systems and the modern, recognizable depiction of the cakras, which derives largely from the Íatcakraniru¯pan³a (Description of the Six Centers) by the sixteenth-century Bengali tantric, Pu¯rna¯nanda, first published in Sanskrit and Bengali in 1858.

Roberto Assagioli: Synthesis of the Kundalini Ascent
Rene Wadlow - 2017-02-27
However, if one knows something about the founding and early period of the Theosophic Society founded by Helena Blavatsky (1831 – 1891) and the important place that teaching about the role of chakras played in the early days of the Society, one can easily see how the mother of Roberto Assagioli passed on to her son the chakra teachings which form the structure of psychosynthesis.  One can also see why, if one wants to be taken seriously within the scientific milieu, one would not stress the chakras and kundalini as the heart of one's approach.  To start with, it is not clear if the chakras are within the physical body or are energy centers outside the body but closely related – an energy body separate but very close to the physical body.

Wednesday, 23 August 2017

Blavatsky Book Review: Letters to the Sage: Selected Correspondence of Thomas Moore Johnson: Volume One: Patrick Bowen and Paul Johnson

The theosophical historians continue to dig up some surprising treasures from the vaults. It turns out that the American Platonist Thomas Moore Johnson was a card-carrying Theosophist and left behind a sizeable chunk of correspondence with quite a few Theosophists of the day. So we have in this volume letters from J.D. Buck, Josephine Cables, Abner Doubleday, William Q. Judge, Anna Kingsford, Kenneth MacKenzie, Edward Maitland, Damodar Mavalankar, GRS Mead, HS Olcott, William Oxley, Seth Pancoast, James Pryse and John Yarker among others.
It`s a real treat to be able to get first hand accounts of the interests, challenges and struggles of the very early days (the letters date from 1881 to 1911). There is also much correspondence dealing with the administrative business concerning The Platonist, the magazine Johnson published. Most of the correspondence is fairly brief and mundane with little in the way of practical esoteric information (with the exception of James Pryse), although each section has a helpful introduction and copious explanatory footnotes. But the real meat of the book is the letters from  lesser-known Theosophists Elliott B. page (55 pp.) and S.H. Randall (79 pp.). Here we have sufficient material to form a serial narrative arc, each with their own personal, dramatic twists and turns with two very different fates: Page went on to become a distinguished long-standing Theosophist with the Hargrove Theosophical group and Randall had to bow out due to family pressures.
To spice things up, many letters discuss the well-known Hermetic Brotherhood of Luxor affair. This is all water under the bridge, but back in the day, GRS Mead hashed it out in Lucifer (p.54).
Editor Patrick D. Bowen, in his extensive, well-researched introduction, more or less follows the tack set by Joscelyn Godwin and John Patrick Deveney in their works on the subject.
For historians, this book should be quite useful as it fills in a noticeable gap of information pertaining to the 1880-1885 period of American Theosophy, prior to William Q. Judge’s founding of the Path magazine in 1886, beginning a remarkable ten-year run that was one of the greatest expansion periods for any organisation in modern American alternative spirituality history. Keeping in mind that the Coulomb /Hodgson affair occurred just prior to the HBL business, certain letters would seem to indicate that the crisis of the 1885-86 affected the American section more seriously than previously believed. Moreover, it probably also gives more information on the history of the TS Esoteric Section inasmuch that more evidence is given in favor of the idea of the HBL affair having spurred the creation of the ES. Also, there is lots of general coverage of the esoteric movement of the late 19th century period.
On the critical side, whether Johnson’s participation in various esoteric groups is his “greatest legacy” (p. 82) seems a little overly optimistic in my opinion, I don’t think this new information will overshadow his reputation as a prominent, pioneering American Platonic scholar. Also, it would have been nice to have more biographical information about Johnson himself beyond the context related to the correspondence. Moreover, the last part of the introduction seems to branch off into digressions and speculations that seem unfocused, while ignoring, for example, the correspondence with GRS Mead, his letter of 1911 of which is the lastest of the collection.

Letters to the Sage: Selected Correspondence of Thomas Moore Johnson: Volume One: The Esotericists!/2016/03/new-typhon-press-release-selected.html

Prometheus Trust has also released The Collected Works of Thomas Moore Johnson:
Thomas Moore Johnson (1851-1919) can rightly be said to be a great American Platonist: he was one of a number of men and women of that period who sought to promulgate the philosophy of the Platonic tradition as a spiritual and intellectual discipline. Had not the tide of rationalist and sceptical thinking run so strongly in the last one hundred years, Johnson – along with his fellow philosophers such as Hiram K Jones, William Torrey Harris and Bronson Alcott – would today be recognised as a great contributor to the cause of true philosophy in the modern west.

update: Editor K. Paul Johnson has responded to this post: