The Power of the Press: How New Thought Magazines Built a Movement

Introduction

The New Thought movement, a diverse and loosely affiliated collection of religious communities sharing an idealistic theology and an emphasis on personal well-being, health, and material success, emerged in the United States in the last quarter of the nineteenth century. While its roots lay in mental healing and metaphysical speculation, its rapid growth into a national phenomenon owed much to the periodical press. Magazines such as Unity, The Nautilus, and New Thought served as the movement’s nervous system, transmitting ideas across vast distances, connecting isolated practitioners, and forging a shared identity. This article traces how these publications built the movement from scattered local groups into a cohesive network, and examines their lasting influence on New Thought’s institutions and successors.

Historical Context

The New Thought movement arose within a broader metaphysical tradition that also included Christian Science, Theosophy, and Spiritualism. Its immediate precursors included Phineas Parkhurst Quimby (1802–1866) and his students, Mary Baker Eddy (1821–1910), and the New England “Mind Cure” movement. Emma Curtis Hopkins (1849–1925) is properly cited as the founder of the movement, having trained many of its future leaders. The intellectual climate of the late nineteenth century, marked by challenges to orthodox Christianity from biblical Higher Criticism and new feminist critiques, created fertile ground for alternative spiritualities. In 1893, a pivotal year, New Thought was achieving a new degree of structure and organization, and the name “New Thought” was becoming common. The movement’s emphasis on religious idealism and the power of the mind resonated with a public eager for practical spirituality. Because New Thought lacked a centralized authority or creed, the printed word—especially magazines—became the primary vehicle for spreading its teachings and creating a sense of community among geographically dispersed believers.

Main Narrative

Early Periodicals and the Birth of a Movement (1880s–1890s)

The earliest New Thought periodicals grew out of the mental healing movement. Mary Baker Eddy’s The Christian Science Journal, founded in 1883, was an early influence, though it later diverged. Emma Curtis Hopkins, after breaking with Eddy, trained a generation of healers and teachers who launched their own publications. One notable lineage began with Hypnotic Magazine (1896–1897), which evolved through Journal of Medical Hypnotism, Suggestive Therapeutics, and Journal of Magnetism before becoming New Thought in 1901. This series, published in Chicago, illustrates how the movement’s press adapted to changing interests and terminologies. Meanwhile, Charles and Myrtle Fillmore founded Unity Magazine in 1890, which became a cornerstone of New Thought publishing. Elizabeth Towne launched The Nautilus in 1898, a popular monthly that reached a wide audience. These magazines provided practical advice on mental healing, affirmations, and spiritual living, and they often serialized books by key authors.

Consolidation and Expansion (1900–1910)

The early 1900s saw a proliferation of New Thought magazines. New Thought (Chicago) was one of the most important, edited by Sydney Blanshard Flower and later by William Walker Atkinson, who took over in 1903. Atkinson, a prolific author and editor, used the magazine to promote New Thought ideas and later incorporated Yogi philosophy. Under his guidance, New Thought became a leading forum for debates on metaphysics, health, and success. The magazine’s lineage continued through Popular Therapeutics, The Yogi, and other successors, reflecting the movement’s fluid boundaries. The Nautilus under Elizabeth Towne emphasized practical self-help and personal growth. Unity Magazine expanded into a publishing empire, producing books, pamphlets, and correspondence courses. These magazines not only spread teachings but also created active readerships who corresponded with editors, attended classes, and formed local groups. They served as a marketplace for teachers, books, and courses, allowing independent practitioners to gain national visibility.

Key Figures and Their Publications

William Walker Atkinson (1862–1932) stands out as a pivotal figure. He edited New Thought from 1903 to 1910, and his many books, such as Thought Vibration and The Kybalion, were serialized in magazines. Emma Curtis Hopkins influenced many editors through her teaching and her own periodicals. Ralph Waldo Trine, whose In Tune with the Infinite became a bestseller, saw his work excerpted widely. The Fillmores’ Unity magazine promoted a practical Christianity that blended New Thought with Christian language. In the West, Nona Brooks and Malinda Cramer, founders of Divine Science, used periodicals to spread their teachings. Later, Ernest Holmes founded Science of Mind magazine in 1927, which became a leading New Thought publication. These editors and their magazines created a network of ideas that transcended local boundaries.

Major Events and Changes Over Time

The 1893 World’s Parliament of Religions in Chicago was a landmark event that brought New Thought and other metaphysical movements into public view. Magazines helped promote the movement’s visibility before and after this gathering. The formation of the International New Thought Alliance in 1914 marked a significant organizational step, aided by the networks built through periodicals. Over time, magazines shifted from small local newsletters to professionally produced national journals. Some merged or changed names, as seen in the lineage from Hypnotic Magazine to New Thought to Popular Therapeutics and The Yogi. This evolution reflected the movement’s interaction with other currents, including the human potential movement of the mid-twentieth century. By the 1920s, New Thought magazines had become a mature publishing industry, influencing the broader self-help culture.

Why It Matters in New Thought History

The magazines were essential in creating a unified New Thought identity despite its decentralized nature. They allowed for the dissemination of core ideas such as the power of positive thinking, the divinity of the self, and the practice of affirmative prayer. They also served as a platform for teachers to build reputations and for readers to find community. Without the press, New Thought might have remained a series of isolated healing groups. Instead, magazines enabled the movement to survive without a single authority, fostering a network of independent but connected communities. Today, many New Thought organizations still publish magazines, and the legacy of these early periodicals is visible in the modern self-help and spiritual publishing industry. Students of New Thought history must study these publications to understand how the movement actually functioned and grew.

Primary Sources

• New Thought (Chicago) (1901–1910) – Edited by Sydney Blanshard Flower and William Walker Atkinson. A central periodical that evolved from earlier hypnotic and therapeutic journals, documenting the movement’s changing terminology and focus.
• Unity Magazine (1890–present) – Founded by Charles and Myrtle Fillmore. A cornerstone of New Thought publishing that blended Christian language with metaphysical teachings.
• The Nautilus (1898–1950s) – Edited by Elizabeth Towne. A popular monthly emphasizing practical self-help and personal growth, reaching a broad audience.
• A History of the New Thought Movement (1919) by Horatio Dresser – A contemporary account that places New Thought in relation to Christian Science and other kindred movements.
• Emma Curtis Hopkins’s writings – Her articles and lessons, many published in periodicals, shaped the movement’s theology and practice.