Blavatsky - Isis Unveiled, volume 1, Introduction and preface

 

I, who am about to be sacrificed on the altar of public opinion, salute you!

The preface, although somewhat intricate, is pretty straightforward and is actually something of a bold manifesto for social, religious and intellectual reform. She is essentially arguing against a dogmatism that has created a separation between faith and reason, exemplified by the conflict between religion and science.

She argues that spiritual realities and phenomena are not outside of nature and do not depend on blind faith, but rather can be explained according to laws of nature, which modern science has not yet adequately understood. The reality of powers latent in each human soul is the fundamental principle explaining the essential spiritual reality or God, because it demonstrates one’s transcendent nature and this individual transcendent nature is linked to the absolute transcendent reality like a drop of water to an ocean.

She proposes to present a kind of perennial esoteric scientific philosophy, the Universal Wisdom-Religion or Hermetism as the solution to harmonizing and blending the spiritual with the material, faith and reason, religion and science. Moreover, a study and positive appreciation of ancient traditions of culture and knowledge to assist in this endeavour will be an important tool. To justify these claims, she clearly relates her acquaintance with Eastern adepts who have demonstrated and taught these notions to her.

Our work, then, is a plea for the recognition of the Hermetic philosophy, the anciently universal Wisdom-Religion, as the only possible key to the Absolute in science and theology.

She boldly declares her intention to question, challenge and critique many of the dogmas, beliefs, and values of the time and is very aware of the opposition and controversy that this endeavour will provoke and even names the likely sources:

1. Christianity
2. Science
3. Pseudo-Scientists
4. Broad Churchman and Free Thinkers
5. Men of Letter and Authorities
6. The Press

She concludes her preface with an optimistically combative statement, which however ends with a stern paraphrase of the roman gladiators salute:

“The contest now going on between the party of public conscience and the party of reaction, has already developed a healthier tone of thought. It will hardly fail to result ultimately in the overthrow of error and the triumph of Truth. We repeat again — we are laboring for the brighter morrow.

And yet, when we consider the bitter opposition that we are called upon to face, who is better entitled than we upon entering the arena to write upon our shield the hail of the Roman gladiator to Caesar: MORITURUS TE SALUTAT!”

For a good overview of the intense socio-religious ferment that Blavatsky is referring to, the following provide good references:

Bruce F Campbell – Ancient Wisdom Revived – 1982.

Lee Irwin’s broad overview Western Esotericism, Eastern Spirituality and the Global Future.

Before the Veil:

“Our voice is raised for spiritual freedom, and our plea made for enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY.”

The ‘Before the Veil’ section is a little unwieldly; it is kind of a thing unto itself but is quite interesting nonetheless and, although kind of jumpy, the purpose is clear – to introduce some basic notions of ancient philosophy, in this case by making an argument for the revival of Platonism and also showing its close connection and origin in Indian philosophy.

Platonism is presented more in a Neoplatonic style that views the history of Greek philosophy as kind of perennial philosophy. Nowadays, Greek philosophy is strictly divided into Pre-Socratic, Classical, Middle-Platonic and Neoplatonic but perhaps those classifications are, although useful, too rigid and the Neoplatonists never made such distinctions and quoted freely from philosophers of all periods. Therefore this holistic, comparative presentation of Greek philosophy, although kind of quirky, is refreshing and much more spiritual than most studies.

Moreover, a tentative effort to demonstrate the connection with Indian philosophy is presented, comparing Plato’s Allegory of the Cave with the doctrine of Maya and the Pythagorean Tetraktys with the creation story in Manu Smriti. This notion could be considered a pioneering effort in Indo-European studies and lately Thomas McEvilley in The Shape of Ancient Thought has published a ground-breaking study that takes up this idea once again.

In the glossary at the end of this section, we have an initial attempt at defining the terminology that would later become so important; it’s kind of sketchy, but full of interest – of particular note are the Sanskrit terms which seem to show an intriguing knowledge of the more esoteric aspects of Hindu ritual that she would rarely expound on afterwards, with such terms as Akasha, Fakir, Mantra, Pitris, Soma and Yajna. The Vedas are generously quoted in these and in many other parts and so as a sample, the entry for ‘Evolution’ is an interesting example of a comparative study of creation myths.

She continues to define her project of dealing with the conflict between Science and Religion:

Between these two conflicting Titans — Science and Theology — is a bewildered public, fast losing all belief in man’s personal immortality, in a deity of any kind, and rapidly descending to the level of a mere animal existence. Such is the picture of the hour, illumined by the bright noonday sun of this Christian and scientific era! x

She does not deny the importance of a certain sceptical and critical outlook:

Would it be strict justice to condemn to critical lapidation the most humble and modest of authors for entirely rejecting the authority of both these combatants? Are we not bound rather to take as the true aphorism of this century, the declaration of Horace Greeley: “I accept unreservedly the views of no man, living or dead”?** Such, at all events, will be our motto, and we mean that principle to be our constant guide throughout this work. xi

It is not just a matter of blindly accepting all aspects of ancient wisdom, but sifting it and blending it with what is valid in modern knowledge, a kind of middle way between ancient and modern and re-uniting science and religion:

The whole question of phenomena rests on the correct comprehension of old philosophies. Whither, then, should we turn, in our perplexity, but to the ancient sages, since, on the pretext of superstition, we are refused an explanation by the modern? Let us ask them what they know of genuine science and religion; not in the matter of mere details, but in all the broad conception of these twin truths — so strong in their unity, so weak when divided.

Besides, we may find our profit in comparing this boasted modern science with ancient ignorance; this improved modern theology with the “Secret doctrines” of the ancient universal religion. Perhaps we may thus discover a neutral ground whence we can reach and profit by both. xii

She ends this long section with an eloquent critique of materialism and a plea for spiritual freedom:

Deeply sensible of the Titanic struggle that is now in progress between materialism and the spiritual aspirations of mankind, our constant endeavor has been to gather into our several chapters, like weapons into armories, every fact and argument that can be used to aid the latter in defeating the former.

Sickly and deformed child as it now is, the materialism of To-Day is born of the brutal Yesterday. Unless its growth is arrested, it may become our master.It is the bastard progeny of the French Revolution and its reaction against ages of religious bigotry and repression. To prevent the crushing of these spiritual aspirations, the blighting of these hopes, and the deadening of that intuition which teaches us of a God and a hereafter, we must show our false theologies in their naked deformity, and distinguish between divine religion and human dogmas. Our voice is raised for spiritual freedom, and our plea made for enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY. xlv