In Western civilization the interior life of the individual, with all its richness, finds itself relegated to a minor role in existence. Man is so caught up in the toils of mechanical life that he has neither time to stop nor the power of attention needed to turn his mental vision upon himself.
Man thus passes his days absorbed by external circumstances. The great machine that drags him along turns without stopping, and forbids him to stop under penalty of being crushed.
Today like yesterday, and tomorrow like today, he quickly exhausts himself in the frantic race, impelled in a direction which in the end leads nowhere.
Life passes away from him almost unseen, swift as a ray of light, and man falls engulfed and still absent from himself. ...
Even so, this senseless and dangerous situation can be modified in a beneficial way. But this requires work; conscientious and sustained effort. ...
What then is the meaning of human life in this Cosmos as we know it? Man's existence has two main purposes:
-as an element of the universal organism, it serves the aims of the latter;
-as an isolated individual, he can pursue his own aims.
To better understand why and how these two objectives are bound together, let us take an example:
The position of man in the Universe is analogous to that of a cell in the human body. Each cell is a part of an organ which, in its turn, is an element of a group of organs that assures proper accomplishment of some definite function of the organism.
From this point of view, let us examine the lot of a cell in our bodies. It is subject to two categories of laws. To simplify, let us say that it is placed under the rule of two laws.
The first keeps the cell in its place. In esoteric science we call it the General Law. The second leaves a certain liberty of action for the cell, and is called the Law of Exception.
The first law, which is conservative, ensures that the organ of which this cell is a part accomplishes its function with no impediment. To this end, the first condition is that during their lives the cells which compose the organ fulfil the role given them. This law obliges these cells to remain in their own places, to complete their work, and to dedicate their lives to it.
It is evident that if this law did not keep the cells of the body within the limits of each organ, if it did not oblige them to fulfil their function, the latter would not be able to exist. Thus this law is beneficial; by ensuring the existence of the organs, it permits the whole body to endure.
We know, however, that the total removal of certain organs of the body is compatible with survival. In the current state of our knowledge it even seems that removal of some of them leads to no serious functional inconvenience. Even more; the organism tolerates partial resection of some organs without compromising the roles played by the latter in the general economy.
This shows that the disappearance of a few cells, an infinitesimal part of an organ, goes unnoticed: its functioning is not impaired. As the essential role of the General Law is to watch over continuity of function, this disappearance passes unnoticed by it. Therefore it places no further obstacles. Symbolically, one can say that cells which escape from this law now enter the domain of the Law of Exception.
This escape of a few cells is a phenomenon which occurs constantly. All our cells from the epidermis to the nervous are constantly renewed according to different and variable rhythms. In addition to this renewal from within, there are also disappearances, compensated or not compensated for by new units.
Up to this point, the analogy with what happens to man because of the General Law and the Law of Exception could be taken as complete.
But it stops here, at least as regards the present state of our knowledge. In this activity of life, of migrations and of cellular death, there is no justification for thinking that the passage from the General Law to the Law of Exception results from any conscious actions of the cells.
For man it happens differently. As a cell of humanity, man forms part of organic life on Earth. This life in its ensemble represents a very sensitive organ of our planet, playing an important role in the economy of the solar system.
As a cell of this organ, man finds himself under the influence of the General Law, which keeps him in his place.
In fact, this law leaves him a certain margin or tolerance. It allows him some free movement within the limits it sets. Within these boundaries, which are very limited objectively although subjectively they appear vast, man can give free rein to his fantasies and his ambitions.
Without going too far into the definition of these limits and detailed description of the components of this General Law, we can say as an example that one of those factors is hunger: the servitude of working to assure our subsistence.
The chain: sexual instinct; procreation; and the care of parents for their children, is another factor. The esoteric maxim that applies to this aspect of life is conceived thus: carnal love is necessary for the general good.
Lastly, fear in its many forms constitutes the third group of factors in question.
On the whole, the permitted margin for free movement tolerated by the General Law is limited by something best described in a term less scientific than colourful: bourgeois happiness. Careers in every branch of human activity; fortune; family; love; honours etc.; all are subject to the sine qua non condition of unconditional if only subconscious acceptance of the inevitability of Death.
As long as man accepts the principle of the final annihilation of his Personality without a fight, he can carry on in life without attracting the increasing pressure of the General Law upon himself.
The case is totally different if he struggles to surpass the limits which it imposes. He then runs against the action upon him of this Law and its derivatives.
It acts simultaneously on several planes: physical, mental and moral.
Its action on the moral plane is conceived by man, since time immemorial, in the form of a personification: the Devil.
In the orthodox Tradition demonology occupies a considerable place. We find there practical and profound observations on the highly sophisticated and insidious forms that the "Devil's" action takes in very varied circumstances, in which it goes as far as using the good faith of humans for its own ends.
It must be realized that in placing himself under the aegis of the Law of Exception, man goes against the General Law, which he is even called upon to overthrow, if only on the individual scale.
He must not forget-under penalty of 'surprise attack' -that his success depends on "victory over the Devil", which as we have said, is the personalized moral aspect of the General Law. This is so even though this, being a cosmic law, is naturally a divine law.
However, one must not be afraid, as the Law of Exception is also a divine law: in choosing it, man continues to serve the interest of the whole, but differently and in an incomparably more efficient manner.
During his fight against the General law that keeps him in bondage, he is subject to tests that often take the form of temptations. In orthodox Doctrine deep studies are devoted to this theme.
As stated above, they contain precious advice of a practical nature, details of which we cannot cover in this present work. We are however permitted to draw attention to the indirect nature of diabolical action.
If, aiming straight towards his goal, which is liberation, the seeker successfully overcomes the obstacles and by this shows proof of a strength that would permit him to defy the authority of the General Law, the latter will begin to act upon him indirectly, generally by the mediation of his near ones if they do not follow the same path: this action occurs on the moral plane, and often takes emotional forms appealing to his most noble, generous and disinterested sentiments: to his charity; his obligations; his pity. It impels him down blind alleys, insinuating that he will thus be returning to his duty, that by so doing he will go on walking in the right path, etc. This will clarify the profound saying of Jesus that: ~ man's worst enemies are those of his own household.
Let us now repeat, because it is important, that esoteric work is by its nature a revolutionary work.
The seeker seeks a change of state: to overcome Death and attain Freedom.
This is the goal given to this work by the Scriptures and by the Apostles. As St Paul says: 'If ye live after the flesh, ye must die.' But do not forget what else he says: 'We shall not all die, but we shall all be changed.'
The man who lives passively under the first law, insensibly and without being aware of it -even as an excellent citizen- involves himself in' The broad way that leadeth to destruction;' he who chooses the Law of Exception takes: 'The narrow road that leadeth unto Life.'
