TAURUS—1st Decanate. The masters of olden times in tracing symbolic pictures in the sky, to convey to later generations their conception of the influence of the various sections of the heavens, sometimes pictured the highest attainment and sometimes pictured the greatest obstacle to progress. In LEPUS—the Hare—they symbolize the thought that timidity is the greatest bar to advancement of those born under the first decanate of Taurus. Being the first decanate of the sign naturally ruling the house of money, there is often a tendency to devote too much energy to the acquisition of wealth. And as this decanate is particularly mediumistic, those born under it easily acquire magical powers. Hence the various traditions regarding it as a place of black magic. Yet its children become adepts at white magic just as easily if they but overcome the lust for material things. It is only when they are blinded by physical aims that the place of the soul’s exaltation becomes an adverse symbol. Those born here have great natural healing power and ability to crystallize conditions to their desires by the power of the imagination to mold astral substance.
Ulysses S. Grant, whose fixity of purpose was his most remarkable trait, was born with his Individuality polarized in this decanate, the Sun being here. G.R.S.Mead, who edited The Theosophical Review and did an immense amount of laborious work to enlighten students, had his Mentality in this decanate, it being the place of the Moon in his chart. And Jerome Cardan, who became famous as a mathematician and astrologer, had this decanate Rising at his birth. It is the decanate of DETERMINATION. (from The First Eighteen Decanates Analyzed)
No natal Sun in this decanate is in the Johnson correspondent database, but Benjamine chose a man whose Moon position is there as an example, who does appear in both volumes of Letters to the Sage. G.R.S. Mead was friendly and respectful to Thomas Moore Johnson after the creation of the Quest Society in 1909, but unfriendly and disrespectful to Alexander Wilder as an official of the Theosophical Society. And far more overtly hostile to Thomas H. Burgoyne in the same capacity in his comments on The Light of Egypt. This entails an evolution away from occultism towards esotericism in my opinion, but Wilder did not live long enough to see it and Johnson did so fences were mended and amends were made.