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.
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:
- Christianity
- Science
- Pseudo-Scientists
- Broad Churchman and Free Thinkers
- Men of Letter and Authorities
- 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.
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
