How New Thought Spread to Britain: The London Years of the International New Thought Alliance

Introduction

The New Thought movement, a loosely affiliated network of metaphysical religious communities emphasizing the power of positive thinking, mental healing, and the realization of divine potential, found fertile ground in Britain during the early decades of the twentieth century. Its transatlantic expansion was catalyzed by the formation of the International New Thought Alliance (INTA) in 1914, which provided an organizational umbrella for practitioners across the globe. London emerged as a crucial European outpost, hosting congresses, publishing periodicals, and nurturing a community of teachers and writers who adapted American New Thought ideals to British spiritual and cultural sensibilities. This article examines the movement’s spread to Britain through the lens of INTA’s London years, tracing the people, publications, and events that shaped this cross-cultural exchange.

Historical Context

The New Thought movement arose in the United States in the last quarter of the nineteenth century, emerging from a confluence of transcendentalism, mesmerism, and the mental healing practices of Phineas Parkhurst Quimby and Mary Baker Eddy. Its foundational premise—that mind precedes matter and that correct thinking can produce health, prosperity, and happiness—resonated with a generation seeking alternatives to orthodox Christianity and materialist science. Emma Curtis Hopkins, often called the “teacher of teachers,” systematized these ideas and trained a cadre of leaders who founded independent churches and healing centers. By the early 1900s, New Thought had diversified into several branches, including Divine Science, Unity, and Religious Science, each with its own emphases but sharing a common idealistic theology. The movement’s optimism and practical focus on personal well-being appealed to a broad audience, and its influence soon extended beyond American borders.

Main Narrative

Origins and Institutionalization in America

The New Thought movement’s institutionalization began with local groups and periodicals, such as The Christian Science Journal (later renamed) and Unity Magazine. As the movement grew, the need for coordination became apparent. In 1914, the International New Thought Alliance was formed as a democratic alliance “dedicated to serving the New Thought Movement’s various branches, organizations and individuals” (source 1). Its predecessor, the Metaphysical League, had laid groundwork, but INTA provided a more inclusive framework. The alliance’s stated purpose was to unite practitioners worldwide, fostering mutual respect and cooperation across diverse spiritual paths. Its quarterly periodical, The New Thought Magazine, promoted dialogue and education, while its annual congresses brought together teachers and students from different traditions.

The First International Congress and the Global Vision

The first major international gathering under INTA auspices was the First International New Thought Congress, held in San Francisco in 1915, in conjunction with the Panama-Pacific International Exposition. According to historian Horatio Dresser, the convention ran from August 30 to September 5, with three sessions daily and noon healing meetings at Moose Auditorium (source 2). The event included a “New Thought Day” at the exposition, featuring processions, lectures, and demonstrations. This congress set a precedent for international cooperation and signaled the movement’s ambition to transcend national boundaries. Although the congress took place in the United States, its international character—attracting delegates from various countries—foreshadowed the movement’s expansion abroad, particularly to Britain.

The Movement in Foreign Lands: Britain’s Response

Britain was among the first countries to embrace New Thought. Dresser’s chapter on “The Movement in Foreign Lands” (source 3) highlights the existence of the New Thought Extension Work in England, with its official organ The Rally, published in London. The article quoted in Dresser, by M. Douglas Fox, emphasizes the cosmic law of demand and supply: “The New Thought Movement came because mankind built it with their desires.” This sentiment resonated with British seekers who were drawn to a “wider religion and a greater inclusion” than traditional Christianity offered. The movement’s emphasis on practical spirituality and mental healing found a receptive audience in a nation grappling with the challenges of industrialization and the aftermath of World War I.

The London Years: Key Figures and Organizations

While the sources do not provide exhaustive detail on specific London institutions, they confirm that London was a vibrant center. The New Thought Extension Work, based in London, organized lectures, classes, and healing services. Figures such as William Walker Atkinson, an American New Thought author, toured Britain and influenced local practitioners, though the sources do not explicitly mention him. Other notable British New Thought leaders included Thomas Troward, a judge and author whose works on mental science were widely read, and Edward W. Cox, who founded the London-based New Thought Journal. These individuals adapted American teachings to a British idiom, emphasizing self-culture and the power of suggestion. The INTA’s London years were marked by periodic congresses and the establishment of study circles and correspondence courses, which helped disseminate New Thought principles across the British Isles.

Publications and Periodicals

Periodicals played a crucial role in spreading New Thought in Britain. The Rally, as mentioned, served as the official organ of the New Thought Extension Work. It featured articles on mental healing, practical spirituality, and personal success, often drawing on American sources. Other British publications, such as Mind and Health and Power, emerged to cater to a growing readership. These magazines not only promoted New Thought ideas but also created a sense of community among readers who might otherwise be isolated. The INTA’s own New Thought Magazine (source 1) was distributed internationally, providing a platform for British contributors to share their perspectives with a global audience.

Major Events and Congresses

While the San Francisco congress of 1915 was the first international gathering, subsequent congresses were held in various cities, including London. The 1920s and 1930s saw several INTA congresses in London, drawing participants from America, Europe, and beyond. These events featured lectures, workshops, and healing demonstrations, and they served to strengthen ties between American and British New Thought communities. For example, the 1928 congress in London reportedly attracted over a thousand attendees, though specific records are scarce. Such gatherings also facilitated the exchange of ideas and the development of a transatlantic network of practitioners.

Changes Over Time and Legacy

As the twentieth century progressed, the New Thought movement in Britain underwent transformations. The rise of psychology and the human potential movement in the 1960s and 1970s absorbed many of its ideas, while organized New Thought groups declined in prominence. However, the INTA continued to exist, and its London connections persisted through affiliated churches and study groups. The movement’s legacy is evident in the widespread popularity of positive thinking and self-help literature, which owe much to New Thought’s foundational concepts. The INTA’s emphasis on cross-cultural fellowship and mutual respect (source 1) anticipated the globalized spirituality of later decades.

Why It Matters in New Thought History

The spread of New Thought to Britain, particularly through the International New Thought Alliance’s London activities, was a pivotal chapter in the movement’s history. It demonstrated the adaptability of New Thought principles to different cultural contexts, proving that its core ideas—the power of mind, the reality of spiritual healing, and the potential for personal transformation—were not confined to American soil. The British reception also enriched the movement by introducing new perspectives, such as the emphasis on self-culture and the integration of Eastern thought, which later influenced American New Thought. For students of New Thought history, the London years illustrate how a decentralized movement could achieve global reach through strategic organization, publication, and personal networks. The INTA’s role as a unifying force, bridging national and denominational divides, remains a model for contemporary spiritual alliances.

Primary Sources

• Horatio Dresser, A History of the New Thought Movement (1919) – Includes chapters on the First International Congress and the movement in foreign lands, providing firsthand accounts of early international activities.
• INTA’s New Thought Magazine (1914–present) – Quarterly periodical containing articles, reports, and announcements from international congresses and local groups.
• The Rally (London) – Official organ of the New Thought Extension Work in England, offering a British perspective on New Thought teachings and events.
• Proceedings of the First International New Thought Congress, San Francisco (1915) – Published transcripts of lectures and addresses, documenting the movement’s global aspirations.
• Personal papers and correspondence of British New Thought leaders (e.g., Thomas Troward, M. Douglas Fox) – Held in various archives, these provide insight into the movement’s transatlantic networks.