The Occult Empire: L.W. de Laurence and the Commercialization of Esoteric Knowledge
L. W. de Laurence (1868–1936) stands as one of the most influential—and polarizing—figures in the development of modern occult publishing. As the founder of De Laurence, Scott & Co. in Chicago, he pioneered the large-scale mail-order distribution of esoteric books, ritual tools, and spiritual materials, fundamentally transforming how occult knowledge was accessed, commercialized, and practiced in the early twentieth century.
Though records differ regarding his exact birthplace and birth date, de Laurence emerged during a period of expanding interest in mysticism, hypnotism, and alternative spirituality. The late nineteenth and early twentieth centuries saw the rise of movements such as the Theosophical Society and the broader New Thought movement, both of which contributed to a cultural environment in which esoteric teachings were increasingly sought after by the general public.
It was within this fertile intellectual climate that de Laurence built his empire. Through De Laurence, Scott & Co., he offered a wide-ranging catalog of occult texts and spiritual tools—books on ceremonial magic, hypnotism, personal magnetism, and psychic influence, alongside talismans, oils, incense, and ritual implements. His innovation was not merely in content, but in distribution: he transformed esoteric knowledge into a mail-order commodity, accessible to individuals far beyond traditional secret societies and initiatory orders.
Among his most influential publications are The Great Book of Magical Art, Hindu Magic and East Indian Occultism and The Sixth and Seventh Books of Moses. These works, often compiled and adapted from earlier European grimoires, reflect a synthesis of Western ceremonial magic, biblical mysticism, and appropriated elements of Eastern philosophy. Despite ongoing debates surrounding their sources, these texts became some of the most widely circulated occult works of their time and remain highly sought after by collectors and practitioners alike.
To fully understand de Laurence’s reach and success, it is essential to examine his relationship—both direct and indirect—with William Walker Atkinson, one of the most prolific figures in the New Thought movement. Atkinson authored dozens of works on mentalism, personal magnetism, and the power of thought, often under pseudonyms, and was deeply embedded in the same Chicago-based metaphysical milieu in which de Laurence operated.
Evidence suggests that de Laurence and Atkinson were not isolated figures working in parallel, but rather participants in an overlapping commercial and intellectual network. Both men were involved in the publishing and dissemination of works related to hypnotism, mental influence, and occult science, and their materials were often marketed to similar audiences. In some cases, texts associated with Atkinson—or written under his known pseudonyms—appear to have circulated within or alongside de Laurence’s publishing channels, pointing to a shared ecosystem of content production and distribution.
While definitive documentation of a formal business partnership remains limited, the convergence of their work is unmistakable. Atkinson’s writings provided a philosophical and psychological framework centered on the power of the mind, emphasizing concepts such as thought vibration, personal magnetism, and mental transmutation. De Laurence, by contrast, offered systems, rituals, and physical tools that operationalized these ideas within a more explicitly magical and ceremonial context.
In this sense, their relationship can be understood as complementary rather than identical. Atkinson articulated the principles; de Laurence packaged, ritualized, and distributed them. Together, they contributed to a broader cultural shift in which esoteric knowledge was no longer confined to hidden orders, but made available to the masses through print and commerce.
De Laurence’s influence extended far beyond the United States. His publications circulated widely throughout the Caribbean and parts of Africa, where they were incorporated into local spiritual practices. In particular, his works became closely associated with Jamaican Obeah traditions, where his books were sometimes regarded as authoritative manuals of magical practice. This cross-cultural diffusion highlights the far-reaching and complex impact of his publishing enterprise.
His business model was equally significant. Through persuasive language, bold claims, and an aura of authority, de Laurence cultivated a brand that blurred the boundaries between spiritual instruction and commercial enterprise. His catalogs promised empowerment, protection, influence, and mastery—appealing directly to individuals navigating the uncertainties of a rapidly modernizing world. In doing so, he anticipated many of the strategies that define today’s spiritual and self-help industries.
Yet de Laurence’s career was marked by controversy. He remained a polarizing figure, attracting both devoted followers and sharp criticism. Legal challenges and public scrutiny followed him throughout his life, most notably a 1912 raid on his Chicago operations amid allegations of fraudulent practices and moral misconduct. While skeptics dismissed him as a commercial opportunist, others regarded him as a legitimate spiritual authority operating outside conventional religious structures.
This duality—visionary innovator or calculated opportunist—remains central to his legacy. What cannot be disputed, however, is the scale of his influence. De Laurence helped lay the groundwork for modern occult publishing, shaping traditions that would later evolve into contemporary paganism, folk magic practices, and the broader New Age movement.
Today, his books continue to circulate widely, valued both for their content and their historical significance. Early editions, in particular, are highly collectible, representing not only esoteric knowledge but also a pivotal moment in the commercialization of spirituality.
When viewed alongside William Walker Atkinson, de Laurence’s role becomes even clearer. Together, they represent two sides of the same transformation: the shift from hidden knowledge to accessible systems, from guarded teachings to mass distribution. Atkinson provided the intellectual architecture of mind power, while de Laurence built the machinery that delivered it to the world.
As both a cultural disruptor and entrepreneurial force, L.W. de Laurence reshaped the landscape of esoteric knowledge. His legacy endures not only in the texts he published, but in the very structure of modern spiritual commerce—where knowledge, power, and belief intersect in the marketplace.
C.K. Lee