The second volume of Letters to the Sage is a step nearer completion as of the beginning of 2017. Last month I completed a first draft of a chronology of the letters. This year, I will be completing the editing of the text of Wilder’s letters with assistance of academic specialists in Greek and Hebrew respectively, finishing up the transcription, transliteration, and translation of the terms in those languages. Publication is planned for early 2019; there are two related publications that will appear in 2017 and 2018 that I’ll post about when they are formally announced. The rest of this year’s blog entries will relate to the first volume of Letters to the Sage. But this month, fresh from completing a round of work on the Wilder letters, I would like to comment on the one that is by far most revealing of Wilder’s innermost thoughts and feelings and perhaps even Johnson’s. Normally the Wilder/Johnson letters refer constantly to publications, current events, acquaintances, etc.– events in the “outer” world. But occasionally Wilder reveals a deeper layer of himself, and in no letter more than that of October 20, 1888.
In May 1882, Wilder wrote to Johnson:
About that word solitaire. The real fact is, we want a word which shall denote a person still living among men yet not of them. I would have kept the French word gladly, if it would have been so understood. Emerson says: “It is easy to live after the world’s opinion, it is easy in solitude to live after your own; but the great man is he who, in the midst of the crowd, keeps with perfect sweetness the independence of solitude.” I apprehend that this “great man” is the solitaire of the Monist philosopher. I guess “individual” comes as near as any word.
The quote is from Emerson’s essay “Self-Reliance,” and was introduced by Wilder to refer to editorial matters in The Platonist, but it also describes both Wilder and Johnson in their relationships to their public roles as doctor, lawyer, mayor, editor, Theosophist, member of the American Akademe of Philosophy, etc. Each was enmeshed in practical life and pursuing organizational alliances to promote their interests, and yet totally resistant to any curtailment of their individual freedom of thought and expression. Wilder was friendly with Spiritualists, Theosophists, Christian Platonists, and New Thought promoters, but his objective was always and forever the promotion of Plato not simply as a historic philosopher but as a pivotal figure in the spiritual evolution of humanity. In October 1888 he wrote to Johnson:
Whether we construe literally the old notion that souls live in the empyraeum beyond the orbit of Saturn, and descend thence by the Galaxy or sea of milk into the cosmos within that circle, _ or read the matter more esoterically as a passing from the interior world to the physical, we must realize that the advent of the great Sage was in some way a katabasis for him, while showing a way of emergence for us. Before him the Hellenic world, or rather the Ionic, aided by Magi and Egyptian hierophants had begun to guess at and explore the unseen and bring it to the scope of contemplation. Platô gave these surmises their true meaning and opened to our vision the concept of the One, the real, that which truly is. He made complete the work of those who preceded, he became the model, the quarry for those who came after. Hence, Emerson’s declaration: “We are all his men.”
This man knew the Perfective Rite as an hierophantes without the necessity for a formal esoteric initiation. He perceived what all symbology denoted; and the year of his birth ought to be made the Era of Philosophic Calendars. The Romans date their years from the supposed building of their city; and Christians make their enumeration from the suppositious reckoning of the birth of Jesus. Our Sage was “real man”, savant, stateman, idealist – or Divine Man. We may commensurate his appearance in this mundane region but in the true being we do more. He thus lives still.
In his lumen we see the Phôs. The Broad Philosopher made the Western world suitable for men to breathe in. He has given us a glint from the everlasting Home. In handling him we testify our own worth. We exhibit our own share in that epistemê or over-knowledge which interpenetrates all real science, and shows our human participation of the mind and intellect of God.
(to be continued)