Transcendentalist Roots of the Fabian Society

How the masters of incremental dialectical political & psychological warfare drew from Romanticism, Platonism sharing Gnostic themes

In this short piece we’ll do a brief exploration of the philosophical, new age (y) religious roots of the Fabian Society.

They Have Many Tentacles

The Fabian’s are and have been for centuries a huge problem! They are a splinter group from a theosophical “religious” organization inspired by the transcendentalists called The Fellowship of the New Life. The Fabian’s then created another splinter group to focus on political matters… you may have heard of “the Labor Party”? They are masters of psychological, political and dialectical warfare and were largely instrumental in forming the British War Propaganda Bureau aka the Wellington House, Tavistock Clinic (which later became the Tavistock Institute of Human Relations, thanks to a grant from the Rockefellers).

The Fabian’s mascot is the tortoise 🐢 representing their methods of incrementalism while their coat of arms the Wolf in Sheep’s Clothing appears indicative of the tactics so cleverly weaponizing the Hegelian dialectical propaganda machinations. The founders Beatrice and Sidney Webb were also instrumental in using the soviets as a testing ground for “economic planning” as they called it and exporting much of those tactics and the education systems to the US. The Fabian’s also have ties to the London school of Economics which has significant impact on today’s libertarian movement. While the formal Fabian Society has only been around since 1884, its progenitors paved the way for the tactics utilized millennia ago (I’ll link my article on Fabian style propaganda 👇🏻 for those interested). They are the masters of infiltration and subversion from within, so people rarely recognize the magnitude of the problem they present!!

We have previously examined the propaganda tactics of the Fabian Society. I’ve linked that article👇🏻.

Fabianism & Propaganda Tactics

The Fellowship of the New Life

The Fabian Society was a splinter group of a New Age(y) group called, The Fellowship of the New Life. It was a British organisation founded in 1883, by the Thomas Davidson a Scottish philosopher. Thomas Davidson taught a philosophy called apeirotheism which has been described as a "form of pluralistic idealism...coupled with a stern ethical rigorism..." He defined apeirotheism, as "a theory of Gods infinite in number." Initially he was a panentheist, but his studies in Domodossola, the work of the Italian Renaissance philosopher Giordano Bruno, Leibniz, Kant, and Rosmini led him to a panpsychisticmonadology, a theory that reality consists of an infinite number of mental or spiritual substances, each with an Aristotelian telos.

Fellowship members included the poet Edward Carpenter, animal rights activist Henry Stephens Salt, sexologist Havelock Ellis, feminist Edith Lees (who later married Ellis), novelist Olive Schreiner and future Fabian secretary Edward R. Pease. Future UK Prime Minister Ramsay MacDonald was briefly a member. According to MacDonald, the Fellowship's main influences were Henry David Thoreau and Ralph Waldo Emerson. The Fellowship published a journal called Seed-Time…. Does that remind you of the New Age concept of “Star seeds”??

Edith Lees and Havelock Ellis

The Transcendentalists Roots

The Transcendentalists who inspired the Fabian’s were idealists thus shaping the metaphysical and epistemological foundation of the Fabian’s.

The Transcendentalists, thinkers and writers like Ralph Waldo Emerson, Henry David Thoreau, and Margaret Fuller, built their philosophy on a blend of metaphysical and epistemological ideas that emphasized intuition, individuality, and a direct connection to the divine or universal truth.

Metaphysically, Transcendentalists leaned heavily on idealism, asserting the belief that reality is fundamentally shaped by the mind or spirit rather than just material conditions. This notion is aligned with the first principle of Hermeticism (mentalism) that’s so pervasive in todays New Thought movement, of which Oprah has platformed almost every thought leader. They drew inspiration from European Romanticism and thinkers like Immanuel Kant, who argued that our perception of the world is structured by innate mental frameworks. For the Transcendentalists, this meant there’s a higher, spiritual reality beyond the physical world, often referred to as the "Over-Soul" by Emerson which is a kind of universal consciousness connecting all things. They saw nature as a manifestation of this divine essence.

Epistemologically, they rejected strict empiricism, the idea that knowledge comes solely from sensory experience, which was integral to the tenets of thinkers such as John Locke. Instead, they championed intuition as the primary way to grasp truth. They rejected the notion that the human mind was a blank slate waiting to be filled by the senses, suggesting it was an active participant in understanding the world, capable of accessing profound insights directly. Emerson’s essay "Self-Reliance" stresses that one must trust your inner voice over external authority or tradition. They didn’t dismiss reason entirely but saw it as secondary to this intuitive faculty, which they believed could tap into the eternal and the infinite. This mix of metaphysics and epistemology fueled their optimism about human potential planting seeds for what would later spawn the human potential movement.

Transcendentalism was inspired by Romanticism and Platonism. Gnosticism and Transcendentalism also share some fascinating philosophical threads.

Transcendentalism, emerged in the 19th-century United States with thinkers like Ralph Waldo Emerson and Henry David Thoreau, emphasizes individual intuition, the inherent goodness of nature, and a direct, personal connection to the divine or universal truth. It’s deeply optimistic, rejecting rigid dogma and institutional authority in favor of self-reliance and an almost mystical trust in the inner self.

While it’s not explicitly Gnostic they share some overlapping sentiments. Both prize personal, intuitive knowledge over external authority. Gnosticism’s focus on inner enlightenment echoes in Transcendentalism’s belief that truth resides within the individual, not in churches or societal norms. Both also flirt with a kind of dualism, Gnosticism’s material-versus-spiritual split finds a softer parallel in Transcendentalism’s tension between mundane civilization and the sublime natural world. Both champion the individual’s quest for higher truth beyond the surface of things.

Transcendentalism was also largely influenced by Romanticism and Platonic idealism. Emerging in the late 18th century in Europe, Romanticism was all about emotion, imagination, and a reverence for nature, reacting against the cold rationality of the Enlightenment and the gritty industrialization of the time. By the time it crossed the Atlantic, it found fertile ground in the American psyche, and Transcendentalism became one of its most distinctive offshoots.

At its heart, Romanticism celebrated the individual’s inner world, such as feelings, intuition, and a sense of the sublime, over the mechanical or rational. Transcendentalists like Emerson and Thoreau ran with this. In Emerson’s essays, like “Nature” (1836), he describes standing in the woods, feeling “part and particle of God,” a moment of ecstatic unity with the natural world that screams Romantic awe and in vein with ecstatic religion. Thoreau’s “Walden” is an another Romantic hallmark.

"Part and particle of God, transparent eyeball" - Emerson’s ‘Nature’

Romantics saw nature as a living, spiritual force, similar to the Gaia religion of the Theosophists who reference “source” In Wordsworth’s poetry, and Shelly’s writing exemplify this. Transcendentalists deified nature. Emerson argued that the material world mirrors the spiritual, which indicates a kind of pantheistic spin on the Romantic ideal.

Transcendentalism could be seen as an outgrowth of Romanticism, with the emphasis on intuition, the sanctification of nature, the panentheistic elevation of the individual, which are all straight out of the Romantic playbook, adapted to a new world.

Platonism, rooted in the works of Plato (circa 428–348 BCE), hinges on the idea of a dual reality. There’s the physical world we see which is imperfect, fleeting, a realm of shadows, and then the eternal, unchanging world of Forms or Ideas, where “true perfection” lives. Plato elucidates this with his “Allegory of the Cave” suggesting we’re all prisoners mistaking flickering images for reality until we climb out to grasp the Good, the ultimate Form that illuminates everything. For Plato, reason and philosophical dialogue are the ladders out, intuition’s there, but it’s disciplined by logic or Greek (gnosis).

Transcendentalism, shares that yearning for something beyond the material. They also see the physical world as a shimmering reflection of a greater unity, what Emerson calls the “over-soul”. Like Platonism, it’s about transcending the everyday, but the essence is less cerebral and more visceral. Where Plato leans on rigorous dialectic, Transcendentalists trust gut instinct and “nature’s whispers”. Emerson’s moment of becoming a “transparent eyeball” in “Nature”absorbing the divine through sheer experience, feels more poetic than Plato’s structured ascent.

In Platonism, the physical world, including nature, is a pale copy of the Forms which is utilized as a symbol. For instance a tree is just a shadow of “Treeness.” Transcendentalism shares the emphasis on nature but inverts platonic representation declaring nature a living sermon, creating a direct line to the infinite. Ultimately I find Transcendentalism further expounded the nominalistic and subjective philosophical frameworks that are so prevalent in perverting realism and perception of truth today.