Jump to content

HPB-SB-4-79: Difference between revisions

HPB-SB-4-79 (view source)

Revision as of 15:20, 7 July 2026

7,806 bytes added ,  7 July
m
no edit summary
(+text)
mNo edit summary
Line 16: Line 16:
  | item =1
  | item =1
  | type = note
  | type = note
  | status = wanted
  | status = proofread
  | continues =
  | continues =
  | author =Blavatsky H.P.
  | author =Blavatsky H.P.
Line 46: Line 46:
  | item =2
  | item =2
  | type = review
  | type = review
  | status = wanted
  | status = proofread
  | continues = 80
  | continues = 80
  | author = Bloede G.
  | author = Bloede G.
Line 60: Line 60:
}}
}}


<center>By Dr. G. Bloede{{Style S-HPB SB. HPB note|#}}</center>
<center>{{Style S-Small capitals|by dr. g. bloede.{{Style S-HPB SB. HPB note|#}}}}</center>


...
To the Editor of the Banner of Light:


{{Style S-HPB SB. Continues on|4-80}}
As it has been my privilege to inspect some advance sheets of Mad. B.’s
work, “''Isis Unveiled'',” whose publication is near at hand, I cannot
refrain from briefly stating the expectations concerning the whole, which
these few glimpses are apt to arouse in any unprejudiced reader. What the
book itself will be, I do not, of course, assume to predict; but I scarcely
doubt that the short specimens I have perused will justify a reference to
the proverbial saying, “''ex ungue leonem'',” (from the claw know the
lion). The pages with whose reading I was favored, though comprising not
more than about a thirty-sixth part of the whole, satisfied me that the
forthcoming book will be a standard work, so far as earnest and high
purpose, deep and extended learning, extraordinary wealth of material,
knowledge, clear and free thought, and adequate and masterly expression,
are concerned.
 
Her work, says the authoress in the preface, “is the fruit of a somewhat
intimate acquaintance with Eastern adepts, and the study of their science.
It is offered to such as are willing to accept truth wherever it may be
found, and to defend it, ever looking popular prejudice straight in the
face.” “It is an attempt to aid the student, to detect the vital principles
which underlie the philosophical systems of old.” “Its object is not,” we
read in another place, “to force upon the public the personal views or
theories of its author; nor has it the pretensions of a scientific work,
which aims at creating a revolution in some department of thought. It is
rather a brief summary of the religious, philosophy and universal
traditions, and the exegesis of the same, in the spirit of those secret
doctrines of which none — thanks to prejudice and bigotry — have reached
Christendom in so unmutilated a form as to secure it a fair judgment.” The
spirit in which the work is written will appear, among others, from the
following words: “We believe in no magic which transcends the scope and
capacity of the human mind, nor in ‘miracle,’ whether divine or diabolical,
if such imply a transgression of the laws of nature, instituted from all
eternity. Nevertheless, we accept the saying of the gifted author of
‘Festus,’ that the human heart has not yet fully uttered itself, and that
we have never attained, or even understood, the extent of its powers. Is it
too much to believe that man should be developing new sensibilities and a
closer relation with nature? The logic of evolution must teach as much, if
carried to its legitimate conclusions.”
 
The work will be essentially critical and polemic, since its principal aim
is to destroy the poorly-founded pretensions of the old Church, as well as
modern science, of having solved, or being able to solve, the enigma of
life and the mysteries of psychology. We read in the introductory chapter,
(“Before the Veil”): “We wish to show how inevitable were their innumerable
failures, and how they must continue until these pretended authorities of
the West go to the Brahmins and Lamaists of the far Orient, and
respectfully ask them to impart the alphabet of true science.” As the main
foe to contend with, the authoress denounces the ''materialism'' of the
present age. The introductory chapter ends with the following forcible
sentences: “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 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 and our plea
made for enfranchisement from all tryanny, whether of ''science'' or
''theology''.” Of the thorny arduousness of her task, the authoress is
fully aware, to judge from the formidable array of opponents she expects to
arouse against her book, among whom she mentions the Christians, the
scientists, the pseudo-scientists, the broad-churchmen and free-thinkers,
the mercenaries and parasites of the press, etc. It is, however, to be
hoped that the convincing evidence of the pure and ardent love of truth
which will certainly appear in her work, will at least save her from
sharing, as she expects, the cruel fate of the Roman gladiator, who,
entering the arena, used to salute the emperor as “a dying man.”
 
In the first chapter, the authoress places the reader “Before the Veil.”
This gives a brief exposition of the philosophy of Plato and his principle
disciples, which, as she says, “as the most elaborate compend of the
abstruse systems of old India, can alone afford a (suitable)
middle-ground” (for their introduction). I quote from this part as
referring to the much vexed question of darkness in spiritual
manifestations, this passage: “Hence we may understand why the sublimer
scenes in the mysteries, were always in the night. ''The life of the
interior spirit is the death of the external nature; and the night of the
physical world denotes the day of the spiritual.''”
 
The rest of this chapter is taken up by the definitions of a series of
certain terms, which, as the authoress says, will be used in a sense
different from that familiar to the reader. I cannot forbear quoting a few
specimens of this nomenclature, as illustrative of the exceeding wealth of
the book. I choose such passages as have particular reference to facts or
notions familiar to Spiritualists, and are apt to indicate where the
authoress may have to expect opposition from some votaries of Spiritualism
proper.
 
The brief but interesting disquisitions on “Aethrobacy,” (Levitation)
“Alchemists,” “Astral Light,” etc., can only be mentioned. Under
“Anthropology,” we read: “The science of man; embracing among other things:
Physiology, etc., ''Psychology'', or the great, and in our days so
neglected science of the soul, both as an entity distinct from the spirit,
and in its relations with the spirit and body. In modern science
psychology relates only or principally to conditions of the nervous system,
and almost absolutely ignores the psychical essence and nature. Physicians
denominate the science of insanity psychology, and name the lunatic chair
in medical colleges by that designation.”
 
Under “''Elemental and Elementary''” Spirits — a highly commendable
distinction — we read, “‘Elemental Spirits’—the creatures evolved in the
four kingdoms of earth, air, fire and water, and called by the Cabalists
Gnomes, Sylphs, Salamanders and Undines. They may be termed the forces of
nature, and will either operate effects as the servile agents of general
laws, or may be employed by the disembodied spirits—whether pure or
impure—and by living adepts of magic and sorcery, to produce desired
phenomenal results. Such beings never become men.”
 
“They have been seen, feared, blessed, banned and invoked in every quarter
of the globe, and in every age. Shall we, then, concede that all who have
met them were hallucinated?
 
“''These elementals are the principal agents of disembodied, but never
visible, spirits, at séances, and the producers of all the phenomena except
the subjective.''” {{Style S-HPB SB. Continues on|4-80}}




Retrieved from "https://en.teopedia.org/lib/Special:MobileDiff/35469"