As already noted, Mrs. Smith declared that her universalist heresy and other heresies were key to her work as a Higher Life preacher and Keswick founder:
[T]hese very views, and the frank confession of them . . . were the means of opening the way for some of our most important and successful work. . . . [the] meetings in the interests of the Higher Life, or, what I prefer to call it, the Life of Faith. . . . [A] company of leading Evangelical ladies . . . were to decide as to whether it would be safe for them to endorse me, and lend their influence to the work. . . . I [declared my belief in] the universal hope . . . the moment I ceased speaking . . . [I was invited to] come and have some meetings . . . not a word of disapproval was uttered, and . . . [the way] was thrown open to us for our first conference, which . . . proved to be the entering door for all the future conferences, and for our whole after work in England and elsewhere. . . . [M]y views on restitution . . . made the way for me in many places that would otherwise not have been open . . . without it I should have been shorn of half my power.”
Hannah elsewhere explained her rise to Higher Life preacher in England in more detail, revealing that not universalism only, but spiritualism also—familiar intercourse with demons—was key to her exaltation as a famous Higher Life preacher and the founder of the Keswick theology. First, before beginning to preach the Higher Life, she sought Quaker approval for her teaching:
Robert [Smith] . . . seems to expect nothing else but that I will plunge into the work [of Higher Life agitation] with equal zeal, but I have not felt any guidance as yet in reference to it, except in the direction of the Friends [Quakers]. . . . I really could not consent to do it unless the Friends had first heard me, and were fully alive to the purport of my message. [A Quaker leader] therefore proposed, and we agreed, to invite a number of Friends to come to our house . . . to hear one of my lessons[.] . . . I burn to see this glorious life of faith becoming once more the realized experience of my dearly loved [Quaker] Society.
At this meeting, the critical incident was Hannah’s declaration of her belief in universalism, which brought her the support of the famous noblewoman and spiritualist Mrs. Mount-Temple, also known as Mrs. Cowper-Temple, who attended both Quaker meetings and spiritualist séances with her husband. Mrs. Mount-Temple narrated:
[T]he critical . . . incident at this meeting [took place while] Hannah was sitting in a little circle of excellent orthodox friends [Quakers], who had assembled to hear some of the good things that she had to impart, and she was there on examination.
She happened to have seen a funeral in the street, and as she spoke of it, we all put on the conventional look of sadness. “Oh,” she said, “when I meet a funeral I always give thanks for the brother or sister delivered from the trials and pains of this mortal state.” “How wonderful,” I thought, and I could not help exclaiming, “Is that possible? Do you feel this about everybody?” . . . She stopped and looked around. . . . [It was] a time when the universal hope was deemed a heresy, and she was on her trial. She owns that she went through a few moments of conflict. But truth prevailed, and looking up, with her bright glance, she said, “Yes, about everybody, for I trust in the love of God.” I yielded my heart at once to this manifestation of trust and love and candour.
Logan Pearsall Smith described his mother’s critical confession of universalism in more detail:
[S]he could not, she avowed to the assembled company, believe that the God she worshipped as a God of love was capable of such awful cruelty [as not to take every single person to heaven]; sinners, of course, He punished, but that He had decreed that their torments should be unending was to her a horrible belief. . . . [T]he company was on the point of breaking up in confusion when from the depths of the great drawing-room there floated forward, swathed in rich Victorian draperies and laces, a tall and stately lady, [Mrs. Cowper-Temple,] who kissed my mother, and said, “My dear, I don’t believe it either.”
This dramatic moment was . . . a turning point . . . since, if it had not occurred, our family would no doubt have soon returned to America[.] . . . For this lady who thus intervened and took my mother under her protection was, as it were, the queen of evangelical Christians; and her acceptance . . . [and] corroborat[ion] of [Mrs. Smith’s] view of Hell . . . afterwards confirmed by that of her husband, William Cowper Temple, silenced all opposition and no further objections were suggested . . . [since the] Cowper Temples, owing to their great wealth and high position, were by far the most important people in the world in which [Mr. and Mrs. Smith] were, so to speak, on trial.
Mrs. Mount-Temple was delighted in Hannah W. Smith’s confession of universalism—she declared that it was “what strongly drew me to her that day”—as was Mr. Mount-Temple, who “partly believe[d] in Mahomed, Vishna, Buddha, the Pope, the Patriarch . . . [and] love[d] high, low and Broad Church.” The couple were of one mind in religious matters. Thus, because of Hannah W. Smith’s frank confession of universalism, the Mount-Temples threw their powerful influence behind her and her husband. With such patronage, and the help of the demons conjured in the Cowper-Temples’s séances, the Pearsall Smiths were exalted to their position as leading Higher Life preachers, and the founding of the Keswick theology became possible.
The Mount-Temples were the owners of the Broadlands estate where the foundational precursor Conference to the Keswick Conventions was held, and the fundamental innovations of the Keswick theology on the older orthodoxy were set forth. Broadlands was a receptacle for amalgamating many mystical heresies and spreading such newly minted concoctions onward; for instance, both the Catholic “Bernard of Clairvaux” and “profound saying[s] . . . of Druidic philosophy,” uttered, perhaps, between Druidic acts of human sacrifice, were welcome at Broadlands. As Hannah W. Smith saw her doctrine of the Higher Life in the ideas of Buddhism and Hinduism, so the Higher Life proclaimed at Broadlands and affirmed by the Mount-Temples was not that only of Roman Catholic mysticism, and other unregenerate mystics within the Judaeo-Christian tradition, but even that of overtly pagan Eastern mysticism:
From very early times, and especially in the countries of the East, there have been men and women who have sought . . . [to] ponder the nature and duties of true life, to be alone with God, and learn to know and worship Him.
Buddha and his followers in India, the Essenes among the Jews, and the early Christians of the third and fourth centuries, who from Rome and many other cities fled to the deserts of Egpyt . . . [medieval] anchorite[s] . . . [dwellers in] monastic settlements . . . [h]ermits . . . perfect m[e]n . . . [possessed] spiritual power . . . [that] gave them force and initiative[.] . . . Men and women who lived thus were revered, trusted, and consulted during their lifetime, and honoured, and sometimes worshipped, after their death. . . . The Roman Catholics have their “Retreats” under a spiritual director, the . . . Anglicans of the English Church have their “quiet days,” the Quakers their Conferences[.] . . . Surely these practices, during so many ages and amongst such diverse peoples . . . point to a true instinct rooted deeply in human nature, one which is referred to and sanctioned in the Holy Scriptures . . . the felt need . . . [to] reach after the highest possibilities of life. . . . The Conferences at Broadlands came about this way.
Indeed, for Mr. Mount Temple, a poem praising the Muslim Allah, including the confession “La Allah, illa Allah! . . . expressed better than anything he knew his own thoughts and feelings.” Universalism and religious syncretism were the foundation of the close friendship of Hannah Smith with Mrs. Mount-Temple and her husband.
The Mount-Temples also found enchanting and attractive the Quaker rejection of a judicial justification solely by the imputed righteousness of Christ and the associated Quaker Higher Life doctrine of sanctification by faith alone preached by the Smiths. Mrs. Cowper-Temple narrated:
William [Cowper-Temple] was deeply interested in the experiences of which [Hannah W. Smith] and her husband had to tell us. We had been brought up to try to hold the forensic view of justification by faith; but of sanctification by faith we had never heard, and it seemed to us that, though the meaning of the two terms [justification and sanctification] might be identical, it enabled us to look at the doctrine in a new light . . . for who could really care about being merely accounted righteous? [W]hile to be made righteous . . . seemed something worth hearing about.
Mr. and Mrs. Cowper-Temple’s support for Mrs. Smith and her husband, because of Hannah’s universalism and the Smiths’ Quaker repudiation of the gospel by confusing justification and sanctification, led to Hannah and Robert’s exaltation to the central position as Higher Life preachers—their “fame spread from Broadlands.” The 1874 Conference at Broadlands that came about because of Hannah’s confession of universalism and repudation of justification and the gospel was the “initiatory [Higher Life] Conference . . . [and] the starting-point for those that followed . . . and which, but for this one at Broadlands, would never have been held.” That is:
[B]ut for this spectacular intervention, [the Smiths] might never have taken to preaching in England . . . [I]t was the worldly greatness of [Hannah’s] new friend which saved H. W. S. . . . Lady Mount Temple . . . [was] a hospitable leader of the evangelicals (Broadlands became almost a second home to the Pearsall Smiths)[.] . . . The religious conferences at Broadlands, where H. W. S. often preached, became famous. . . . [T]he house . . . was filled to the attics and many of the guests overflowed into the inns . . . [f]amous people attended, in the company of others less famous.
Along with the weighty patronage of Mrs. Cowper-Temple, “the Friends . . . were unanimous in wishing [her] . . . to give them a series” of Higher Life lessons, and Mrs. Smith’s fame as a Higher Life preacher had consequently begun, with the “Mount Temples [as] ardent supporters of the Smiths.” As a result, “the good Cowper Temples . . . inaugurate[d] a series of such [Higher Life] meetings,” the first and following, Broadlands Conferences, those key initial precursors and supports of the Keswick Conventions. “Lady Mount-Temple . . . initiated the Broadlands Conferences in 1874 where one might find, at the same gathering, a preaching Negress, a Quaker, a Shaker, an atheist, a spiritualist, an East End Socialist, and a prophet of any sort at all.” At these Broadlands meetings Mr. Smith “was an acceptable preacher . . . but [Mrs. Smith], beautiful in her Quaker dress, with her candid gaze and golden hair, was given the name of ‘the Angel of the Churches,’ and her expositions . . . attracted the largest audiences, and made these gatherings famous in the religious world.” Hannah W. Smith, who was present at the first, the last, and most of the Broadlands Conferences in-between, truly epitomized the Higher Life as presented at Broadlands and its successor Conventions at Oxford, Brighton, and Keswick. From the first Conference in 1874, the root of all the subsequent Higher Life and Keswick movement and a pinnacle of Higher Life teaching, participants generally recognized that they “received the clearest and most definite teaching” from Mrs. Smith’s preaching there, just as she set forth the Broadlands and Keswick doctrines in her “books, which are well known.” Many at Broadlands could testify: “She was to me the most inspiring . . . figure . . . amongst those who addressed us.” She led countless multitudes of unregenerate individuals at Broadlands to feel happy, “sunny, and joyful” as she pointed them to the ease and rest of the Higher Life. The Cowper-Temples kept up the Broadlands Higher Life Conferences annually, spreading the Higher Life with Hannah W. Smith, as well as supporting the Oxford Convention and other subsequent Higher Life gatherings, until “Lord Mount Temple’s death at Keswick.” Truly, through the work of the Pearsall Smiths and Mount Temples in the birthing of the Higher Life theology proclaimed at Keswick and in other ways, “[t]he results that followed on the Broadlands Conferences were widespread and various”—indeed, “it is difficult to measure them,” for they are truly incalculable.
This entire study can be accessed here.
 Again, Mrs. Smith has a very broad definition of “evangelical.”
 Pgs. 196-228, The Unselfishness of God. While much of this excerpt was reproduced earlier, the specific connection between Mrs. Smith’s universalism and her rise as a Higher Life preacher is here more clearly brought out and noted.
 Pgs. 21-22, A Religious Rebel: The Letters of “H. W. S,” ed. Logan Pearsall Smith. Letter to Sarah Beck, January 22, 1874.
 The “Mount Temples” were the “Cowper Temples” for the reasons, likely related to adultery and immorality, described on pgs. 45-46, Unforgotten Years, Logan P. Smith. William Cowper Temple inherited Broadlands in 1865, at which time he became Lord Mount Temple; he possessed the estate until his death in 1888. See pgs. 22-23, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910. The designations “Cowper Temple” and “Mount Temple” are generally employed in this composition as synonyms rather than with reference to specific periods in the life of the husband and wife.
 Pgs. 27-28, A Religious Rebel: The Letters of “H. W. S,” ed. Logan Pearsall Smith; see pgs. 116-117, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple. London: Printed for private circulation, 1890.
 That such an unconverted heretic and spiritualist as Mrs. Cowper-Temple could be viewed as “the queen of evangelical Christians” illustrates the utter absence of spiritual discernment in these “evangelical” circles where the Keswick theology was born.
 Pgs. 44-46, Unforgotten Years, Logan P. Smith; cf. pgs. 27-28, A Religious Rebel: The Letters of “H. W. S,” ed. Logan Pearsall Smith.
 Pg. 116, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple. London: Printed for private circulation, 1890.
 Pg. 6, Ruskin, Lady Mount-Temple and the Spiritualists: An Episode in Broadlands History. Van Akin Burd. London: Brentham Press, 1982.
 Pg. 27, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 While the first Keswick Convention followed the first Broadlands Conference as a continuation of Broadlands teaching, not the first Broadlands Conference only, but also the following yearly Broadlands Conferences profoundly impacted the Keswick Convention and its theology. The presence of many of the same Higher Life preachers at both events, and comparable themes and goals at the two meetings, contributed to a close symbiotic relationship.
 For example:
[T]he Gauls . . . [w]ithout the Druids . . . never sacrifice. . . . [A]s to their modes of sacrifice and divination . . . [t]hey would strike a man devoted as an offering in his back with a sword, and divine from his convulsive throes. . . . It is said they have other modes of sacrificing their human victims; that they pierce some of them with arrows, and crucify others in their temples; and that they prepare a colossus of hay and wood, into which they put cattle, beasts of all kinds, and men, and then set fire to it. (pg. 295, The Geography of Strabo, Strabo, 4:4:5)
The nation of all the Gauls is extremely devoted to superstitious rites; and on that account they who are troubled with unusually severe diseases, and they who are engaged in battles and dangers, either sacrifice men as victims, or vow that they will sacrifice them, and employ the Druids as the performers of those sacrifices; because they think that unless the life of a man be offered for the life of a man, the mind of the immortal gods can not be rendered propitious, and they have sacrifices of that kind ordained for national purposes. Others have figures of vast size, the limbs of which formed of osiers they fill with living men, which being set on fire, the men perish enveloped in the flames. They consider that the oblation of such as have been taken in theft, or in robbery, or any other offense, is more acceptable to the immortal gods; but when a supply of that class is wanting, they have recourse to the oblation of even the innocent. (Gallic War, Julius Caesar, 6:16).
 Pgs. 88-89, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910. The particular profundity of the Druids discussed is both an affirmation of the Inner Light, that “God manifests Himself . . . [and] His word is uttered . . . [in the] human spirit,” and a rejection of the Biblical fact that the church, the congregation of saints, is the temple of God (Ephesians 2:20-22; 1 Timothy 3:15). For the Druids, only nature and the human spirit are allegedly such temples.
Perhaps since the word “Druid” appears to be derived from the Old English word for “tree,” and the Druidic philosophy had much alleged good in it at Broadlands that deserved to be accepted, apparently pantheistic affirmations (though not entirely clear because of their terseness) at Broadlands such as the following were less surprising: “Christ is everywhere. The blessing in everything reveals Him. Trees, one of the earliest symbols of God, worshipped” (pg. 213, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910. Italics in original. There certainly is no hint of condemnation of tree-worship in the context, and pgs. 211-212 suggest that it is considered acceptable in at least certain situations.).
 Mrs. Smith stated that her spiritual “secret” was inquired about by “Siddartha” (Letter to Anna, February 5, 1880, reproduced in the entry for October 2 of The Christian’s Secret of a Holy Life, Hannah W. Smith, ed. Dieter), that is, “Siddartha Gautama” or Buddha, founder of Buddhism.
 E. g., concerning the Hindu mystic Chunder Sen, Mrs. Smith stated: “I have read Chunder Sen, and do feel just like sailing for India to see him. What a grand revelation that man has had! It stirred me to the very depths. . . . I know the ‘I am’ he knew [the pagan Hindu ‘I am.’]” (Letter to Anna, September 11, 1879, reproduced in the entries for September 22-24 of The Christian’s Secret of a Holy Life, Hannah W. Smith, ed. Dieter).
 Pgs. 5-16, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910. While Jackson’s description of the parties above is overwhelmingly positive, unspecified “false ideals of life and religion” are mentioned (pg. 11).
 That is, the shahada, the most important article of faith for Muslims, the recitation of which is the means through which people convert to Islam. Modern transliteration of the shahada is usually slightly different than what was employed in Edwin Arnold’s poem and referenced by Mr. Mount-Temple. The second half of the shahadah was not specifically quoted.
 Pg. 169, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple. London: Printed for private circulation, 1890. The poem Mr. Mount-Temple loved so well, as excerpted in his wife’s Memorials, was Edwin Arnold’s “After death in Arabia.”
 Pgs. 116-117, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple. London: Printed for private circulation, 1890. Italics in original.
 Pg. 57, Unforgotten Years, Logan Pearsall Smith; cf. pg. 120, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple, for Robert P. Smith’s impulse in the initiation of the Broadlands meetings. Note also that the 1874 Broadlands Conference, the one that initated the Oxford, Brighton, and Keswick Conventions, was, as Mrs. Mount-Temple testified, the pinnacle of the spirituality of Broadlands (pg. 118, ibid).
 Pg. 135, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 Again, “evangelical” is very, very loosely defined, so that a heretic such as Mrs. Smith was considered one. Mrs. Smith was an “evangelical” in that she was not a High Church Anglo-Catholic.
 Pg. 28, A Religious Rebel: The Letters of “H. W. S,” ed. Logan Pearsall Smith. At Broadlands Logan P. Smith notes that one of the speakers “taught that sin was a disease” (pg. 28, ibid), perhaps a reference to the Faith and Mind Cure.
 Pg. 22, A Religious Rebel: The Letters of “H. W. S,” ed. Logan Pearsall Smith. Letter to Sarah Beck, February 7, 1874.
 The Christian’s Secret of a Holy Life, ed. Dieter, entry for December 30.
 Pg. 7, The Letters of John Ruskin to Lord and Lady Mount-Temple, ed. John L. Bradley.
 Pgs. 48ff., Unforgotten Years, Logan Pearsall Smith.
 Pgs. 48, 160, etc., The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 Pgs. 122ff., The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 Pg. 135, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 “‘Each Conference,’ said Lady Mount-Temple, ‘had its distinctive character and charm, so that it was often said, ‘Surely this is the best we have had.’ I think, however, that none brought out such intimate revelations of spiritual experience as the first, or seemed more to make each one present to understand the meaning of the communion of saints,[’”] (pg. 134, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910) including, of course, in Lady Mount-Temple’s view, the dead saints that still communicated with the living through spiritualistic séances.
 E. g., pgs. 122-123, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910. Cf. pg. v.
 Pg. 123, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 Pg. 48, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.
 Pg. 2, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910; cf. pgs. 134-135.
 Thus, for example, Mr. Cowper-Temple’s endorsement and support of the Oxford Convention was gladly accepted and publicly printed and proclaimed; see, e. g., pg. 32, Account of the Union Meeting for the Promotion of Scriptural Holiness, Held at Oxford, August 29 to September 7, 1874. Chicago: Revell, 1874.
 Pg. 53, The Keswick Story: The Authorized History of the Keswick Convention, Polluck. The Broadlands Conferences ran yearly from 1874 to 1885 (cf. pg. 141, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple. London: Printed for private circulation, 1890; pg. 1, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910). Lord Mount Temple died in the town of Keswick, not during a Keswick Convention meeting.
 Pg. 245, The Life that is Life Indeed: Reminiscences of the Broadlands Conferences, Edna V. Jackson. London: James Nisbet & Co, 1910.