The Theosophistical Society
"The Theosophistical Society is still in its infancy, but there is a tremendous and growing enthusiasm among Fallen Londoners for all things Spiritualist. Hold a public talk. Drum up some business. Work out who's particularly gullible."[1]
The Theosophistical Society is a growing spiritualist[2] movement in London, appealing to those who seek meaning in the strangeness and chaos of the Neath. Its core philosophy is based on Lundberg’s "Grand Theory of Correspondence," which suggests that hidden patterns govern both spiritual and material reality.[3] Their leader, Madame Petrovsky, claims that understanding these patterns will lead to a higher form of existence.[4] The Society engages in séances and attempts to summon the dead, believing this practice will bring them closer to understanding this Correspondence.[5]
The Society offers lectures, debates, and expeditions, for instance to the Prickfinger Wastes[6] and the Observatory in Watchmaker's Hill,[7] where initiates hope to uncover mystical truths. However, beneath the intellectual discourse, there are whispers of financial exploitation[8] and dubious interpretations of the (actual) Correspondence.[9] Despite their thirst for knowledge, the Society harbors deep skepticism toward modern science and rationality.[10]
While some members genuinely believe in Petrovsky’s vision, others see it as an elaborate confidence scheme. The organization draws both the devout and the cynical — some seeking enlightenment,[11] others seeking profit.[12] There are also devils within the society, who exploit the spiritualist movement to separate the gullible from their souls.[13]
Historical Inspirations[edit]
The Theosophistical Society, as depicted in fiction, draws direct inspiration from the real-world Theosophical Society founded by Helena Blavatsky in the United States. Theosophy sought to merge Eastern mysticism with Western esoteric traditions, including teachings from such diverse sources as Hinduism, Buddhism, and the Jewish Kabbalah. A cornerstone of Theosophical doctrine was the belief that human civilization progresses through seven Root Races, each representing a different stage of physical and spiritual evolution. The first five of the Root Races, in order, were Polarian, Hyperborean, Lemurian, Atlantean, and Aryan; the sixth and seventh were yet to come. It is important to note, especially given the name of this last Root Race, that Blavatsky's use of the terminology does not align with contemporary understanding of ethnicity; rather, it refers to broad evolutionary stages of human development. Nonetheless, her writings have been critiqued for incorporating outdated and scientifically unfounded ideas, some of which have been interpreted as racially prejudiced.
The fictional mystic Imanuel Lundberg is a direct reference to Emanuel Swedenborg, an 18th-century Swedish scientist, philosopher, and mystic. Swedenborg’s theory of Correspondence proposed that the material and spiritual worlds were intricately linked, with every physical phenomenon having a deeper, symbolic meaning in the spiritual realm. (As above, so below) For example, he argued that light corresponds to wisdom, as it illuminates the eyes just as knowledge enlightens the mind; warmth corresponds to love, since physical heat warms the body much like love warms the soul. Swedenborg claimed that the Bible itself was written in correspondences, meaning its literal stories concealed profound spiritual truths. He believed that by understanding these correspondences, one could bridge the gap between the physical and spiritual worlds, gaining deeper insight into divine wisdom. His writings greatly influenced later esoteric thinkers, including Blavatsky and Rudolf Steiner, the founder of Anthroposophy.
The Victorian period was a time of intense fascination with séances, mediumship, and supernatural studies. The spiritualist movement, which gained popularity in the mid-19th century, attracted believers eager to communicate with the dead and uncover hidden knowledge. Séances became a common pastime among the elite, with some practitioners genuinely convinced of their abilities, while others used elaborate tricks to deceive audiences. Victorian esoteric groups often functioned as exclusive social clubs, sustained by membership fees, book sales, and the allure of secret teachings.
Additionally, the 19th century was marked by an intellectual struggle between materialism, Darwinian evolution, and spiritual progress. Figures like Blavatsky and Steiner opposed mainstream scientific rationalism, arguing instead for an alternative vision of human development—one that emphasized spiritual evolution alongside physical and intellectual growth. This ideological tension between empirical science and mysticism helped fuel the popularity of Theosophy and other occult movements, as many sought meaning beyond the confines of materialist thought.
References[edit]
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