Considering the methodology of science, Blavatsky understood that the inductive reasoning, based on data supplied by the physical senses, can not adequately provide a reliable way to study the abnormal phenomena. (Kalnitsky 2003, p. 162)
Science - I mean Western Science - has to proceed on strictly defined lines. She glories in her powers of observation, induction, analysis and inference. Whenever a phenomenon of an abnormal nature comes before her for investigation, she has to sift it to its very bottom, or let it go. And this she has to do, and she cannot, as we have shown, proceed on any other than the inductive methods based entirely on the evidence of physical senses. (Blavatsky 1956, p. 78; Kalnitsky 2003, p. 162)
Recognizing the scientific method of research and the difficulties of its application to the abnormal phenomena, Blavatsky notes that in some cases, scientists, being not able to explain the phenomena, which are beyond their knowledge, searched a contact with the police. She writes that, for example, in Loudun, Morzine, Salem, and other locations in situations ''arising from inadequate understanding of psychic phenomena'', have intervened an organs of local police. And yet, she says, only in a few cases an objective investigation was carried out. More often the eyewitness accounts are not taken into account, recognize only an arguments of critics, because it is believed that they protect the established scientific principles. (Kalnitsky 2003, p. 162)[9]
Against Ethical Materialism
The fruits of materialistic scientific worldview, reaching the sphere of practical interests of the people, shape their ethics. Blavatsky sees a direct logical connection between a faith in the soulless mechanistic universe and by the fact that is for her as a purely egoistic attitude to life. (Kalnitsky 2003, p. 162)[10]
''The theoretical materialistic science recognizes nought but substance. Substance is its deity, its only God.'' We are told that practical materialism, on the other hand, concerns itself with nothing that does not lead directly or indirectly to personal benefit. ''Gold is its idol,'' justly observes Professor Butleroff (a spiritualist, yet one who could never accept even the elementary truths of occultism, for he ''cannot understand them''). – ''A lump of matter,'' he adds, ''the beloved substance of the theoretical materialists, is transformed into a lump of mud in the unclean hands of ethical materialism. And if the former gives but little importance to inner (psychic) states that are not perfectly demonstrated by their exterior states, the latter disregards entirely the inner states of life… The spiritual aspect of life has no meaning for practical materialism, everything being summed up for it in the external. The adoration of this external finds its principal and basic justification in the dogma of materialism, which has legalized it.'' (Blavatsky 1956, pp. 79-80; Kalnitsky 2003, pp. 162-163)[11]
Blavatsky clearly expresses her utter contempt for the values of ''practical materialists.''[12] She accuses the ideological foundations of theoretical materialism and its an ignoring of the spiritual dimension of reality. This aversion to the complete unspirituality of the materialism reflects her ''implicit gnostic ethical stance.'' A materialistic-physical and selfish interests are not compatible with the idealised world of the spirit and the transcendental purpose of mystical enlightenment. The practical materialists, even professing adherence to a moral code, do not cease to be by ethical materialists. In Kalnitsky's opinion, Blavatsky's ''radical gnostic dualism is allowing no room for compromise or alternative options.'' Thus, she considers the esoteric vision of reality the only viable alternative. (Kalnitsky 2003, pp. 163-164)
The science was seen in the West as the dominant category of knowledge and for the Theosophists it was not so an enemy, as a potential ally. However, the stereotypes of the materialistic thinking were one of the main obstacles to the esoteric representation of reality. Thus, at every opportunity Blavatsky tries to dispel what was for the Theosophy, as she considered, alien and wrong. It is meant to challenge to many of the basic principles that supported the materialistic basis of science. However, a neutral and objective approach of the science to the analysis of the facts seemed, for the Theosophists, trustworthy. Blavatsky's striving to apply this approach to the consideration of the paranormal and mystical phenomena pursued a goaclass="underline" to achieve the legitimacy and public acceptance of the Theosophy. (Kalnitsky 2003, p. 165)
A skeptical position, which was taken by Blavatsky in respect of the materialistic science, was motivated by her outrage over the ignore by the scientists the spiritual dimension of reality.[13] On the other hand, the assertion that spiritual truths can be proven from a scientific point of view, was a constant theme of Blavatsky's claims. The efforts of the Theosophists were focused on the legitimation of all forms of extrasensory and mystical experience. (Kalnitsky 2003, p. 165)[14]
9
Arthur Conan Doyle reported that in 1876 at the police court was dealt case of the medium Henry Slade at the request of the professor Lancaster who found on seance allegedly signs of fraud. Doyle noted that for the adjudication judge used only the testimony of Lancaster and his friend, explaining it so: ''The decision should be based on the information corresponding to the known laws of nature.'' (Doyle 2008, Ch. 13)
10
Grof wrote that in Western science for the last three hundred years dominated a paradigm of Newton-Descartes. It portrays the universe as a gigantic machine, controlled by mechanical laws. Western science has raised matter to status of a primary source of the universe and has reduced life, consciousness, and mind to status of its accidental products. (Grof 1998, Ch. 6)
11
In 1871, professor Alexander Butlerov organized, ''to the consternation of many of his fellow scientists,'' the first scientific commission for the investigation of the mediumistic phenomena. (Сенкевич 2012, p. 171)
12
As Plato said, to believe that there is nothing beyond death would be a ''boon for the wicked.'' (Grof 1999, p. 135)
13
''The most pervasive notion in human history and prehistory (namely, the existence of some sort of spiritual dimension) was simply pronounced, with the thundering authority of science, put with a zeal that was inversely proportional to its believability, to be a massive collective hallucination.'' (Wilber 2000, p. 55)
14
Nevertheless, in professor Goodrick-Clarke's opinion, Blavatskian Theosophy had made to the Western esotericism a ''significant contribution,'' particularly in view of esoteric ideas in the context of modern science, including the theory of ''evolution, geology, anthropology, and racial theories.'' (Goodrick-Clarke 2008, p. 225)