The Hidden Mystics Map traces how mesmerism, Theosophy, the Golden Dawn and New Thought really connect, from 1800 to Neville Goddard’s death in 1972, with every link marked documented, disputed or legend and tied to its source. It starts with an odd result from our own index. Across 1.57 million of Neville’s words, these are the names he said.
Times Neville names each one, across 320 books and talks
What the zeros mean
A zero here doesn’t prove he never read someone. It means that in every book and talk we hold he never said the name, and he wasn’t shy about naming sources: Blake turns up in 199 separate texts. Troward, Quimby, Blavatsky and the Golden Dawn, the usual ancestors on any family tree drawn for him, don’t turn up once.
So we followed the few names he did say, and they lead somewhere the family trees miss. W. B. Yeats joined the Golden Dawn, and Neville quoted him for twenty years. The sling story Neville retold in 1971 happened, by Yeats’s own later account, at the Paris home of the order’s co-founder, MacGregor Mathers. Neville never mentions that and may never have known.
One zero needs a footnote. Neville never says Rosicrucian, yet Israel Regardie, once Aleister Crowley’s secretary, wrote in 1946: “In this Rosicrucian body, Neville remained for many years as a student and probationer.” He names no order and we found no record, so the map marks it disputed.
Yeats joins the Golden Dawn in March.Howe, The Magicians of the Golden Dawn
Yeats and Edwin Ellis publish The Works of William Blake. The poet Neville quotes 14 times had edited the poet he quotes 659 times.Title page, Quaritch, 1893
Ideas of Good and Evil prints the essay Magic, with the arm in a sling and the woman treading in the wine-press in one section.Yeats, 1903
Yeats’s memoir tells the sling story again and names his host: Macgregor Mathers.The Trembling of the Veil
Regardie gives Neville a chapter, filed under New Thought, and says he had invited him to a hypnosis experiment.The Romance of Metaphysics
Neville quotes Yeats on Los Angeles radio and takes Dr. Bailes’s Sunday service at the Fox Wilshire Theater.Neville, radio talks
A talk of his appears under the header INTA Bulletin New Thought, summer 1953.Fundamentals, as transcribed
He retells the sling story and names the essay it comes from.God Given Talent, May 31, 1971
1688 to 1827
Emanuel Swedenborg said he walked in the spirit world and wrote down what he saw. Franz Anton Mesmer said an unseen force could heal, and his pupil Puysegur moved away from his method.
William Blake read Swedenborg closely, then mocked him in The Marriage of Heaven and Hell. Keep an eye on Blake. He is the writer Neville never stopped naming.
1836 to 1866
Charles Poyen carried mesmerism to New England and Phineas Quimby took it up. Who actually inspired him is disputed: many accounts say Poyen, Horatio Dresser says a Dr. Collyer.
Quimby’s patients made the next step. Warren Felt Evans visited in 1863 and became the first author on the subject. Mary Patterson, later Mary Baker Eddy, wrote him letters that still survive. Swedenborg returns here too, in Emerson’s Representative Men and in Evans’s books.
1842 to 1875
Andrew Jackson Davis said the dead Swedenborg spoke to him in 1844, and an 1847 sentence of his is read as foretelling the Fox rappings a year later.
Bulwer-Lytton’s Zanoni came out in 1842. Eliphas Levi probably knew Bulwer, Kenneth Mackenzie visited Levi in Paris, and Paschal Beverly Randolph said he met Levi too, on his own word.
1874 to 1891
Henry Steel Olcott met Helena Blavatsky on a Vermont farm in 1874, and a year later they founded the Theosophical Society in New York, with William Quan Judge among the founders.
Isis Unveiled cites Levi again and again and opens under a line from Zanoni. A young Yeats sat in her London circle. Her Masters stay disputed: the Society for Psychical Research called it fraud in 1885, and a later member attacked that report.
1887 to 1903
Westcott, Mathers and Woodman launched the order in 1888 on cipher manuscripts and a charter from a German adept, Anna Sprengel. Mathers himself charged forgery in 1900, and no trace of her order has been found, so she goes down as legend.
The members are on record: Yeats in March 1890, Waite after him, Crowley in 1898. Yeats is the thread to pull, since he also edited Blake.
1883 to 1926
Eddy taught Emma Curtis Hopkins in December 1883 and the two split in 1885. Hopkins went on to teach Malinda Cramer, the Fillmores and Annie Rix Militz, and near the end of her life she tutored Ernest Holmes.
In Chicago, William Walker Atkinson edited Sydney Flower’s New Thought magazine and later listed The Kybalion among his unsigned books. Holmes assigned Troward’s Edinburgh Lectures as study by 1926, and Genevieve Behrend called herself Troward’s only personal pupil.
1902 to 1937
Rudolf Steiner headed the German Theosophists from 1902 and broke with Annie Besant in 1913 over Krishnamurti. Alice Bailey left and founded the Arcane School in 1923. In 1929 Krishnamurti dissolved the order built around him.
On the ceremonial side, Crowley printed the rituals and beat Mathers in court in 1910, and Israel Regardie published the Golden Dawn teachings from 1937.
1929 to 1972
Abdullah rests on Neville’s own telling, repeated by Regardie, and no document names the two men together. His documented ties are smaller and stranger: Regardie’s chapter, Frederick Bailes’s Sunday platform, one New Thought bulletin.
He quoted Blake, Yeats, Emerson and the Hermetica in Walter Scott’s translation. By 1968 he was listing Unity, Christian Science and Science of Mind as man-made.
The whole map
That’s all of it, each line coloured by how well it holds up. Keep going and you can trace any line yourself.
Trace a line
The tracer takes the strongest chain it can find, preferring documented links. Turn on documented only and it refuses anything weaker, which is how you find out where a famous lineage has a hole in it.
The ledger
The 90 links below break down into 68 documented, 16 disputed and 6 legend. Documented means a primary record, a person’s own dated writing or a dated publication shows it. Disputed means it rests on one party’s word or serious sources disagree. Legend is a story told inside the tradition with nothing behind it, or one shown false.
Franz Anton Mesmer to Marquis de Puysegur. Puysegur was Mesmer's pupil and then moved away from his method.
Regardie's summary of the history of magnetism; Poyen cites Puysegur's memoirs among the practitioners in 1837.Regardie (1946) · Poyen (1837)
William Blake to Emanuel Swedenborg. Blake read Swedenborg closely and turned on him.
The Marriage of Heaven and Hell names him as the angel at the tomb and mocks his claims.Blake, The Marriage of Heaven and Hell · Same
Charles Poyen to Franz Anton Mesmer. Poyen carried Mesmer's practice to New England.
His 1837 book records his tour, and Milmine calls him a French disciple of Mesmer. He was two generations removed, not a pupil of Mesmer, who died in 1815.Milmine (1909)
Charles Poyen to Phineas Parkhurst Quimby. Quimby took up mesmerism after hearing Poyen in Belfast, Maine.
Serious sources disagree. Wilbur and Milmine name Poyen; Horatio Dresser, working from the family papers, names a Dr. Collyer; the earliest sketch names no one. Poyen's 1837 book mentions Bangor, not Belfast.Wilbur (1908) · Dresser, A History of the New Thought Movement (1919) · A. Dresser (1895)
Andrew Jackson Davis to Emanuel Swedenborg. Swedenborg appeared to Davis in 1844 and spoke to him.
Told only by Davis, of a man dead since 1772. That Davis made the claim in print is on record.Davis, The Magic Staff
Andrew Jackson Davis to Fox sisters. Davis foretold spirit communication the year before the Fox rappings.
The 1847 sentence is in print, with no date or place given. Calling it a forecast of Rochester is a reading by Spiritualists.Davis, The Principles of Nature (1847) · Britten, Modern American Spiritualism (1870)
Ralph Waldo Emerson to Emanuel Swedenborg. Emerson made Swedenborg one of his Representative Men.
The 1850 book has a full lecture on him.Emerson, Representative Men (1850)
Paschal Beverly Randolph to Eliphas Levi. Randolph met Levi and the European Rosicrucians.
It rests on his own word. The reference entry says it can neither be proven nor contradicted.Encyclopedia of Occultism, Randolph
Eliphas Levi to Edward Bulwer-Lytton. Levi knew Bulwer-Lytton personally.
Bulwer's son told Waite he was almost certain, and a letter from Levi was at Knebworth. A reference entry dates a London meeting to 1853, though Zanoni was out in 1842, so it cannot have inspired that novel.Waite, The Mysteries of Magic · Encyclopedia of Occultism, Levi
Kenneth Mackenzie to Eliphas Levi. Mackenzie visited Levi in Paris in 1861.
Reference entry, citing a firsthand account in the Occult Review, December 1921. We did not hold that article.Encyclopedia of Occultism, Levi
Phineas Parkhurst Quimby to Mary Baker Eddy. Quimby treated Mary Patterson, later Mary Baker Eddy.
Fourteen of her letters to him survive, as do her husband's, and she praised him in print and in a poem on his death.The Quimby Manuscripts (1921) · The Quimby Manuscripts (1921)
Phineas Parkhurst Quimby to Annetta Dresser. Annetta Seabury was Quimby's patient and later his first biographer.
The title of her husband's pamphlet and Horatio Dresser's history both record it.Dresser, A History of the New Thought Movement (1919) · J. Dresser (1899), notice of her book
Phineas Parkhurst Quimby to Warren Felt Evans. Quimby treated Warren Felt Evans in Portland in 1863.
Horatio Dresser, whose father knew both men, records two visits. Evans became the first author on the subject.Dresser, A History of the New Thought Movement (1919) · The Quimby Manuscripts (1921)
Kenneth Mackenzie to Edward Bulwer-Lytton. Bulwer-Lytton was Grand Patron of the English Rosicrucian society.
Waite reports his election and names Mackenzie as a member. Whether Bulwer accepted or took any part was not shown in what we read.Waite, The Real History of the Rosicrucians (1887)
Warren Felt Evans to Emanuel Swedenborg. Evans built mental healing on Swedenborg.
The Mental-Cure cites him in its chapter headings.Evans, The Mental-Cure (1869)
Henry Steel Olcott to Helena Blavatsky. Olcott met Blavatsky at the Eddy farm in Chittenden, Vermont.
His own memoir tells it, and dates her arrival to October 1874.Olcott, Old Diary Leaves (1895) · Olcott, Old Diary Leaves (1895)
Henry Steel Olcott to Helena Blavatsky. Olcott and Blavatsky founded the Theosophical Society in New York in 1875.
Olcott prints the minutes, with the society constituted on 17 November 1875.Olcott, Old Diary Leaves (1895)
William Quan Judge to Henry Steel Olcott. Judge was a founder of the Society.
His name signs the minutes Olcott prints. Reference entries call him a founder.Olcott, Old Diary Leaves (1895) · Encyclopedia of Occultism, Judge
Helena Blavatsky to Eliphas Levi. Blavatsky drew on Eliphas Levi.
Isis Unveiled cites him by name again and again.Blavatsky, Isis Unveiled, volume 1 (1877)
Helena Blavatsky to Edward Bulwer-Lytton. Blavatsky opened Isis Unveiled under a line from Zanoni.
The epigraph to chapter one credits Bulwer's Zanoni.Blavatsky, Isis Unveiled, volume 1 (1877)
A. P. Sinnett to Helena Blavatsky. Sinnett promoted Blavatsky as an initiate in touch with hidden adepts.
The Occult World (1881) says so in print. That he wrote it is on record; whether she was an adept is not shown.Sinnett, The Occult World (1881)
Mary Baker Eddy to Emma Curtis Hopkins. Eddy taught Hopkins in December 1883.
The Mary Baker Eddy Papers, a scholarly edition, give the class date.Mary Baker Eddy Papers, person page
Emma Curtis Hopkins to Mary Baker Eddy. Hopkins left Eddy in 1885.
The Eddy Papers say she resigned in November 1885. Braden, quoted by Unity's archive, says she was dismissed as editor in October, so the two sides of the story differ on who acted.Mary Baker Eddy Papers · Truth Unity, citing Braden
Helena Blavatsky to Henry Steel Olcott. Blavatsky's Masters were real adepts who sent letters.
The Society for Psychical Research report of 1885 called it fraud. Vernon Harrison, an SPR member, later attacked that report as unfair. Neither proves the Masters.Harrison, H. P. Blavatsky and the SPR · Yeats, The Trembling of the Veil (1922)
William Wynn Westcott to A. F. A. Woodford. Westcott said the cipher manuscripts came to him from Woodford.
Every paper showing this is in Westcott's own hand, and Woodford died on 23 December 1887, before the order began. Howe weighs both forgery and a genuine letter and leaves it open.Gilbert, The Golden Dawn Scrapbook (1997) · Howe, The Magicians of the Golden Dawn (1972)
A. F. A. Woodford to William Wynn Westcott. Woodford was part of the founding circle of the Golden Dawn.
He died over two months before the order began in March 1888 and appears only in Westcott's account of the papers. No record found places him in the order.Howe, The Magicians of the Golden Dawn (1972)
Julius Dresser to Mary Baker Eddy. Eddy took her central ideas from Quimby.
Both camps published. The Dressers show she was his patient and praised him; Eddy's side answered that the papers were her own words. Her claim of sole discovery and their claim of copying are each partisan.J. Dresser, The True History of Mental Science · The Quimby Manuscripts (1921)
W. B. Yeats to Helena Blavatsky. Yeats sat in Blavatsky's London circle before the Golden Dawn.
His memoir describes visits and his 1887 diary view that her Masters were trance personalities. Reports differ on how he left, resignation or expulsion.Yeats, The Trembling of the Veil (1922) · Same
S. L. MacGregor Mathers to William Wynn Westcott. Mathers, Westcott and Woodman launched the Golden Dawn in 1888.
A surviving pledge form signed by Mathers on 12 February 1888 carries the other chiefs' names, reproduced by Gilbert.Gilbert, The Golden Dawn Scrapbook (1997)
William Robert Woodman to William Wynn Westcott. Woodman was the third founding chief.
Same pledge form. Howe records that the Three Chiefs system lapsed when he died in December 1891.Gilbert, The Golden Dawn Scrapbook (1997) · Howe, The Magicians of the Golden Dawn (1972)
William Wynn Westcott to Anna Sprengel. A German adept, Anna Sprengel, gave the order its charter by letter.
Mathers charged forgery in February 1900. Gilbert calls her mythical, and Howe found no trace of the German order in the period.Howe, The Magicians of the Golden Dawn (1972) · Gilbert, The Golden Dawn Scrapbook (1997)
William Wynn Westcott to Eliphas Levi. Levi was an adept of the same secret order as the Golden Dawn.
Westcott's own lecture says so. Levi never mentions it, and it served to give the new order a pedigree.Gilbert (1997), reprinting Westcott
William Wynn Westcott to Kenneth Mackenzie. Mackenzie was an adept of the Golden Dawn's parent order.
Same lecture, made after Mackenzie had died in 1886.Gilbert (1997), reprinting Westcott
Annie Besant to Helena Blavatsky. Besant turned to Theosophy after reviewing The Secret Doctrine.
Her autobiography confirms she took Blavatsky as teacher; the review detail comes from a reference entry, which dates it 1888.Besant, An Autobiography (1893) · Encyclopedia of Occultism, Besant
W. B. Yeats to S. L. MacGregor Mathers. The evoker of spirits who opens Yeats's essay Magic matches Mathers.
Inference from two Yeats texts: the essay describes a man tending a rich eccentric's curiosities with a beautiful wife; the memoir makes Mathers curator of a private museum at Forest Hill with a young and beautiful wife. Yeats never states the match.Ideas of Good and Evil (1903), essay Magic · The Trembling of the Veil (1922)
W. B. Yeats to S. L. MacGregor Mathers. Yeats joined the Golden Dawn in March 1890.
Howe worked from the membership rolls. Yeats reached the inner order grade in January 1893.Howe, The Magicians of the Golden Dawn (1972) · Howe, The Magicians of the Golden Dawn (1972)
A. E. Waite to S. L. MacGregor Mathers. Waite joined the Golden Dawn.
Howe, from Waite's memoirs, places the initiation at Mathers's home near the Horniman Museum.Howe, The Magicians of the Golden Dawn (1972)
W. B. Yeats to William Blake. Yeats co-edited the works of Blake with Edwin Ellis in 1893.
The title page of the three volume Quaritch edition names both editors and the date.Ellis and Yeats, The Works of William Blake (1893), title page · Same, title page
Annetta Dresser to Phineas Parkhurst Quimby. Annetta Dresser wrote The Philosophy of P. P. Quimby.
The title page reads The Philosophy of P. P. Quimby, With Selections from his Manuscripts, Boston, Geo. H. Ellis, 1895, and her publisher's notice lists her as a patient of Dr. Quimby.A. Dresser, The Philosophy of P. P. Quimby (1895), title page · A. Dresser (1895), reprinted notice
Emma Curtis Hopkins to Malinda Cramer. Malinda Cramer studied with Hopkins.
Reference scholarship states it, for the years before she left active teaching in 1895. This is a dated publication, not a class roll, which we did not see.Melton, Encyclopedia of Occultism and Parapsychology, Hopkins entry
Emma Curtis Hopkins to Charles Fillmore. Charles Fillmore and Myrtle Fillmore studied with Hopkins.
Reference scholarship states it, for the years before she left active teaching in 1895. This is a dated publication, not a class roll, which we did not see.Melton, Encyclopedia of Occultism and Parapsychology, Hopkins entry
Emma Curtis Hopkins to Annie Rix Militz. Annie Rix Militz studied with Hopkins.
Reference scholarship states it, for the years before she left active teaching in 1895. This is a dated publication, not a class roll, which we did not see.Melton, Encyclopedia of Occultism and Parapsychology, Hopkins entry
Emma Curtis Hopkins to Nona Brooks. Nona Brooks was a student of Hopkins.
Popular lists say so, but the reference account has Kate Bingham studying with Hopkins and Bingham teaching Brooks, so the link is one step removed.Encyclopedia of American Religion, New Thought entry
A. E. Waite to Eliphas Levi. Waite translated Levi's Dogme et Rituel.
His 1896 volume says this is the first English translation; his digest The Mysteries of Magic came earlier.Waite, Transcendental Magic (1896)
W. B. Yeats to S. L. MacGregor Mathers. The arm in a sling story Neville retold happened at the Paris home of Golden Dawn co-founder Mathers.
Yeats's essay leaves the host unnamed. His own memoir of 1922 tells the same event and names Macgregor. Neville never mentions this and may not have known.The Trembling of the Veil (1922) · Ideas of Good and Evil (1903), essay Magic
Aleister Crowley to S. L. MacGregor Mathers. Crowley was initiated into the Golden Dawn in 1898.
Howe gives the date and his order name, Perdurabo, from the records.Howe, The Magicians of the Golden Dawn (1972)
Aleister Crowley to S. L. MacGregor Mathers. Crowley read Mathers's Kabbalah Unveiled before he joined.
His own Confessions say so, and he notes he could not follow it.Crowley, Confessions, volume 1 (1929)
S. L. MacGregor Mathers to William Wynn Westcott. Mathers accused Westcott of forging the founding letters.
Howe gives the February 1900 accusation from the order's papers. It rests on Mathers's word as to the forgery itself, but the break is on record.Howe, The Magicians of the Golden Dawn (1972)
Elizabeth Towne to Emma Curtis Hopkins. Towne descends from Hopkins as a teacher.
Regardie says Towne studied with two men trained by Hopkins, so it is second hand and rests on him alone.Regardie (1946)
William Walker Atkinson to Sydney Flower. Atkinson edited Sydney Flower's magazine New Thought.
Reference entry, which spells him Flowers. Our hub dates the same step to 1901.Encyclopedia of Occultism, Atkinson · 369 Rabbit Hole, Atkinson hub
Rudolf Steiner to Annie Besant. Steiner headed the German Theosophical section.
His autobiography records the founding in Besant's presence. He says he kept to his own research from the start.Steiner, The Story of My Life (1928)
W. B. Yeats to Edward Bulwer-Lytton. The essay Neville quotes mentions Bulwer-Lytton in its opening scene.
Yeats says a novel by Bulwer Lytton drove his companion into magic.Yeats, Ideas of Good and Evil (1903)
William Walker Atkinson to Baba Bharata. Yogi Ramacharaka and his pupil Baba Bharata were real Indian masters behind the books.
The books say so, and no record of either has been found. Ramacharaka was Atkinson by his own Who's Who entries.369 Rabbit Hole, Atkinson hub
William Walker Atkinson to Helena Blavatsky. Atkinson credited Blavatsky's Society with reviving interest in reincarnation.
His book on reincarnation says so. Our Atkinson hub reports he joined the Society in 1903.Atkinson, Reincarnation and the Law of Karma · 369 Rabbit Hole, Atkinson hub
William Walker Atkinson to Three Initiates. Atkinson wrote The Kybalion.
It is signed Three Initiates, and he lists it among his unsigned books in Who's Who from 1912, per our hub. That proves his claim, and not that no one helped. No record names any other initiate.369 Rabbit Hole, Atkinson hub · The Kybalion
Annie Besant to Jiddu Krishnamurti. Besant took up the boy Krishnamurti as the coming World Teacher.
Leadbeater found him in 1909 and Besant took charge of him. The Star order was set up in 1911.Encyclopedia of Occultism, Krishnamurti · Krishnamurti Foundation
Aleister Crowley to S. L. MacGregor Mathers. Crowley printed the rituals and beat Mathers in court.
Howe records that in March 1910 Mathers failed to stop publication in The Equinox.Howe, The Magicians of the Golden Dawn (1972)
William Walker Atkinson to Phineas Parkhurst Quimby. Atkinson named Quimby as the link to modern mental healing.
Seven mentions, all in Mind and Body. He repeats the name in his 1915 history.Atkinson, Mind and Body · Atkinson, New Thought (1915)
Genevieve Behrend to Thomas Troward. Behrend was the only personal pupil of Troward.
The phrase comes from her own book and her own advertising. No word of Troward was found confirming it.Behrend, Your Invisible Power (1921)
Rudolf Steiner to Annie Besant. Steiner broke with Besant over Krishnamurti.
Reference account: he barred Star members from his section and she revoked its charter.Encyclopedia of Occultism, Steiner
William Walker Atkinson to Elizabeth Towne. Elizabeth Towne published Atkinson's history of New Thought.
The 1915 title page and copyright line name her company.Atkinson, New Thought (1915)
James A. Edgerton to Horatio Dresser. Edgerton commissioned the first history of New Thought from Horatio Dresser.
Dresser's preface says so. The Alliance took its name in 1914.Dresser (1919) · Dresser (1919)
Dion Fortune to S. L. MacGregor Mathers. Dion Fortune came through the Golden Dawn tradition.
Howe lists her among those associated with the order or its offshoots, with no date or record in the passage held. Her Psychic Self-Defense as fetched never names the order.Howe (1972), publisher note
Horatio Dresser to Phineas Parkhurst Quimby. Horatio Dresser edited the Quimby Manuscripts in 1921.
The 1921 volume lists its source papers, including 14 Eddy letters.The Quimby Manuscripts (1921)
Alice Bailey to Annie Besant. Bailey left the Theosophical Society, then founded the Arcane School.
Wessinger's academic study of Besant gives the departure and the 1923 school, and quotes Bailey's criticism.Wessinger, Annie Besant and Progressive Messianism (1988) · Same
Emma Curtis Hopkins to Ernest Holmes. Hopkins tutored Ernest Holmes near the end of her life.
Two reference entries say she tutored him after retiring. She died in 1925. The exact year, often given as 1924, was not confirmed.Melton, Encyclopedia of Occultism and Parapsychology, Hopkins entry · Encyclopedia of American Religion, New Thought entry
Ernest Holmes to Thomas Troward. Holmes built on Troward.
The Science of Mind (1926) assigns The Edinburgh Lectures as study.Holmes, The Science of Mind (1926)
Manly P. Hall to Helena Blavatsky. Hall drew on Blavatsky and used Theosophical libraries.
His 1928 book points readers to her works and thanks the Krotona Theosophical Library.Hall, The Secret Teachings of All Ages (1928) · Same
Israel Regardie to Aleister Crowley. Regardie was Crowley's secretary.
Reference entry dates it from 1928. He later parted from him and still defended him.Encyclopedia of Occultism, Regardie
Neville Goddard to Abdullah. Abdullah taught Neville Hebrew mysticism in New York for about five years.
Rests on Neville's own telling, which gives 1929 or 1931 and five or seven years. Regardie repeats it in 1946. No document names the two men together.Neville, Abdullah How We Got Together Q&A, 1964 · Regardie (1946)
Jiddu Krishnamurti to Annie Besant. Krishnamurti dissolved the order built around him.
The dated text of his speech of 3 August 1929 survives.Krishnamurti, dissolution speech
Israel Regardie to S. L. MacGregor Mathers. Regardie printed the Golden Dawn teachings from 1937.
The first volume of 1937 is on record and names Mathers among the order's chiefs. Howe cites the four volumes, 1937 to 1940.Regardie, The Golden Dawn, volume 1 (1937) · Howe, The Magicians of the Golden Dawn (1972)
Frederick Bailes to Ernest Holmes. Bailes was a student and colleague of Ernest Holmes.
Only secondary accounts held: a church blog and Wikipedia, which adds a public split in 1944. His own books were not read.Blog on Bailes, 2009
Israel Regardie to Neville Goddard. A Golden Dawn man wrote a chapter on Neville and placed him under New Thought.
The Romance of Metaphysics (Aries Press, 1946) gives Neville a full chapter in Part Two, New Thought. Regardie says he invited Neville to a hypnosis experiment, so they had met.Regardie, The Romance of Metaphysics (1946) · Same, contents
Israel Regardie to Neville Goddard. Neville spent many years as a student and probationer in a Rosicrucian body before Abdullah.
One outside witness in a dated book. No order is named, no membership record was found, and Neville never uses the word in 320 texts. Regardie does not say how he knows.Regardie, The Romance of Metaphysics (1946) · Same
Neville Goddard to W. B. Yeats. Neville quoted Yeats on the woman treading in the winepress for twenty years and named the book.
His 1951 radio talk names Ideas of Good and Evil; the line recurs in his books and talks through 1971, and it sits in section IV of the essay Magic, printed 1903.Neville, radio talk, Los Angeles, 1951 · Ideas of Good and Evil (1903), essay Magic
Neville Goddard to Frederick Bailes. Neville took Frederick Bailes's Sunday services in Los Angeles as his guest speaker.
Neville says so in his own 1951 radio talks, naming the Fox Wilshire Theater, and elsewhere calls it his privilege to address those audiences over past years.Neville, radio talks, 1951
Neville Goddard to William Blake. Blake is the writer Neville names most.
Recount of our 320 texts: 659 uses in 199 texts, 55 in full as William Blake. His 1951 radio talk says he believes with Blake.Neville, radio talks, 1951
Neville Goddard to Ralph Waldo Emerson. Neville quoted Emerson and agreed with him.
Six uses in five texts, including the INTA piece of 1953.Neville, Fundamentals (1953)
Neville Goddard to James A. Edgerton. Neville published in the bulletin of the International New Thought Alliance, the body Edgerton had led.
The text in our corpus carries the header below. The original bulletin was not seen; the transcription is from realneville.com. Edgerton had no role by then, he stands for the Alliance here.Neville, Fundamentals (1953), header · Dresser (1919)
Neville Goddard to Walter Scott (Hermetica). Neville quoted the Hermetica in Walter Scott's translation and said so.
Awakened Imagination (1954) credits the translation in print, and the wording matches Scott's 1924 volume. He names Scott again in 1971.Neville, Awakened Imagination (1954) · Scott, Hermetica, volume 1 (1924) · Neville, Control Your Inner Conversations, 1971-04-26
Neville Goddard to Ernest Holmes. Neville spoke inside the Science of Mind movement, and later called it man-made.
A 1956 talk says this is Science of Mind. In 1968 he lists it with Unity and Christian Science as man-made doctrines. He never names Ernest Holmes.Neville, Seedtime and Harvest, 1956 · Neville, Imagination Fulfills Its Self, 1968-10-26
Neville Goddard to J. W. Dunne. Neville knew J. W. Dunne's books.
He names him in a talk of 1959-11-13, and Dunne's title appears in a letter printed in Awakened Imagination. The third Dunne hit in the corpus is John Donne misspelled.Neville, Esau and Jacob, 1959-11-13 · Neville, Awakened Imagination (1954)
Neville Goddard to Mary Baker Eddy. Neville put Christian Science among the man-made isms.
Same 1968 passage. He names the movement four times and Eddy never.Neville, Imagination Fulfills Its Self, 1968-10-26
Neville Goddard to Charles Fillmore. Neville called Unity nice but limited.
He names Unity the movement, never Fillmore. Most of the 16 hits for the word Unity are the plain word.Neville, Imagination Fulfills Its Self, 1968-10-26
Neville Goddard to Jiddu Krishnamurti. Neville told an audience how Besant's Theosophists tried to make Krishnamurti a Christ.
His talk of 1968-07-19 says it, in answer on reincarnation.Neville, Live In The End, 1968-07-19
Neville Goddard to Henry Steel Olcott. Neville said Alcott helped run the Society in Krishnamurti's time.
He means Olcott, and the spelling may be the transcriber's. Olcott died in 1907 and Krishnamurti was found in 1909, so the two never overlapped.Neville, Live In The End, 1968-07-19 · Encyclopedia of Occultism, Olcott · Encyclopedia of Occultism, Krishnamurti
Neville Goddard to W. B. Yeats. Neville told an audience the Yeats stories come from the chapter called Magic.
His talk of 1971-05-31 names the chapter and retells the arm in a sling story, which matches section IV of Yeats's essay.Neville, God Given Talent, 1971-05-31 · Ideas of Good and Evil (1903), essay Magic
Neville Goddard to Maurice Nicoll. Neville recommended Nicoll and named Gurdjieff and Ouspensky.
In a 1971 Q and A he calls Nicoll a great thinker and says he does not share their terms, reincarnation included. A 1969 audience member asks about Living Time.Neville, Imagination Plus Faith, 1971 · Same
Joseph Murphy to Abdullah. Joseph Murphy also met an Abdullah in New York.
One late secondhand book, Cantin 1987. It does not mention Neville, and no document names Neville and this man together. Press of 1928 shows a G. M. Akhmad Abdoullah lecturing at 30 West 72nd Street, an unproven match.Cantin (1987), as held · New York Times, November 3, 1928, as held
The people
1688 to 1772
Swedish scientist and seer of the spirit world.
1734 to 1815
German physician who taught animal magnetism.
1751 to 1825
French pupil of Mesmer who moved magnetism toward induced sleep.
1757 to 1827
English poet and engraver, the writer Neville names most.
1802 to 1866
Maine clockmaker turned mesmerist, then mental healer.
1803 to 1882
American essayist and leader of Transcendentalism.
1803 to 1873
English novelist whose Zanoni fed the Rosicrucian revival.
1810 to 1875
French former cleric whose books started the modern magic revival.
1817 to 1889
Swedenborgian minister and Quimby patient, first author of mental healing.
1821 to 1887
Masonic scholar named as source of the cipher papers; died before the founding.
1821 to 1910
Quimby patient who founded Christian Science.
1825 to 1875
Black American medium and physician, early American Rosicrucian leader.
1826 to 1910
The Poughkeepsie Seer, trance author who foretold spirit communication.
1828 to 1891
Freemason and third founding chief of the Golden Dawn.
1831 to 1891
Russian writer, co-founder of the Theosophical Society, source of the Masters story.
1832 to 1907
American lawyer and journalist, co-founder and first president of the Theosophical Society.
1833 to 1893
Rochester sisters Margaret and Kate, whose 1848 rappings launched American Spiritualism.
1833 to 1886
English Masonic writer who visited Levi and wrote the Royal Masonic Cyclopaedia.
1834 to 1916
English judge in India whose Edinburgh Lectures shaped later New Thought.
died 1844
French lecturer who brought animal magnetism to New England in 1836.
1838 to 1893
Quimby patient who pressed the case that Eddy drew on Quimby.
1840 to 1921
English newspaper editor who published the Mahatma teachings.
1844 to 1906
San Francisco founder of Divine Science.
1847 to 1933
British reformer who succeeded as Theosophical leader and promoted Krishnamurti.
1848 to 1925
London coroner and Mason who launched the Golden Dawn.
1849 to 1925
Eddy pupil who left and taught many New Thought founders.
1851 to 1896
Irish-born lawyer, co-founder, later leader of American Theosophy.
1854 to 1918
Golden Dawn co-founder, translator of magical manuscripts.
The Kabbalah Unveiled · The Book of the Sacred Magic of Abra-Melin the Mage
1854 to 1948
Co-founder with his wife Myrtle of Unity.
1855 to 1925
English scholar whose 1924 Hermetica edition Neville quoted by name.
1856 to 1924
Founder of the Homes of Truth.
1857 to 1942
English occult historian, Golden Dawn member and translator of Levi.
1861 to 1945
Denver co-founder of Divine Science.
1861 to 1925
Austrian head of German Theosophy who left to found Anthroposophy.
on record 1862 to 1895
Quimby patient who wrote the first book on his philosophy.
1862 to 1932
Chicago lawyer and editor who wrote under many names, including Yogi Ramacharaka.
1865 to 1939
Irish poet, Golden Dawn member and co-editor of Blake.
1865 to 1960
Editor and publisher of The Nautilus in Holyoke, Massachusetts.
1866 to 1954
Son of the Dressers, historian of New Thought, editor of Quimby.
1875 to 1947
English occultist initiated into the Golden Dawn in 1898.
1875 to 1949
British aeronautical engineer, author of An Experiment with Time.
1880 to 1949
British-born writer who left Theosophy and founded the Arcane School.
1881 to 1960
Teacher who called herself the only personal pupil of Troward.
1884 to 1953
British psychiatrist and Gurdjieff teacher, author of Living Time.
dates not recorded
Alleged German adept in Westcott's letters; no trace of her was ever found.
1887 to 1960
Founder of Religious Science and author of The Science of Mind.
1889 to 1970
Science of Mind teacher in Los Angeles who gave Neville his platform.
1890 to 1946
English occult writer linked to the Golden Dawn's successor orders.
1895 to 1986
Indian teacher raised as Theosophy's World Teacher, who dissolved his own order.
1898 to 1981
New Thought author who also said he studied with an Abdullah.
on record 1898 to 1910
Chicago publisher of New Thought and Suggestion magazines.
1901 to 1990
Los Angeles author of The Secret Teachings of All Ages.
dates not recorded
Indian master credited in the Ramacharaka books; no record found.
1905 to 1972
Barbados-born lecturer who taught that human imagination is God.
1907 to 1985
Crowley secretary who published the Golden Dawn rituals and profiled Neville.
on record 1908 to 1908
The signature on The Kybalion of 1908.
on record 1914 to 1938
President of the International New Thought Alliance who commissioned its history.
on record 1929 to 1938
The teacher Neville named; identity unproven, no document names both men.
Questions
Loosely. A 1953 talk of his carries the header INTA Bulletin New Thought, he took Frederick Bailes's Sunday services in Los Angeles, and Israel Regardie filed him under New Thought in 1946. He says the words New Thought only twice in our index, and later listed Unity, Christian Science and Science of Mind as man-made.
We can't tell. Troward's name appears in none of the 320 books and talks we hold, and neither do Quimby, Blavatsky or Atkinson. That shows he never named them, which falls short of proving he never read them.
One source says so. Israel Regardie wrote in 1946 that he spent many years as a student and probationer in a Rosicrucian body. Regardie names no order, we found no membership record, and Neville never uses the word, so we mark it disputed.
Only through books, as far as the record shows. He quoted W. B. Yeats, a member, for twenty years, and Regardie, who published the order's teachings, wrote about him. Nothing we found places Neville in the order.
Documented means a primary record, a person's own dated writing or a dated publication shows it. Disputed means it rests on one party's word or serious sources disagree. Legend is a story told inside the tradition with nothing behind it, or one shown false.
No. The map shows a network of movements that borrowed from each other, split and sometimes grew apart. The chain of teacher to student that people want from Quimby down to Neville does not exist in the record.
Sources
Every link above names its own source. These are the texts we leaned on most, plus our own indexes of Neville Goddard and William Walker Atkinson.