On Being a Cosmic Fugitive From the General Law (7.29.10)
I thought I'd turn to a couple of the experts, and see what they have to say, beginning with Schuon. In a letter to a disciple, he talks about the moment in life when a man makes the decision "to realize a permanent relationship with his creator" and "to become what he should have been" all along, whether we call this state "salvation" or "union."
But after the initial enthusiasm subsides, in many cases "the aspirant is unaware that he will have to go through difficulties he carries within himself which are aroused and unfolded by the contact with a heavenly element." Very similar to what Sri Aurobindo taught, the "lower psychic possibilities -- quite evidently incompatible with perfection -- must be exhausted and dissolved." This is known as the "initiatic ordeal," the "descent into hell," the "temptation of the hero," or "spiritual combat." In Vedanta, it is called the fire of "tapasaya," which refers to the burning that accompanies the dissolution of these patterns and knots.
And as I mentioned yesterday about discerning the plane from which the difficulty is arising, Schuon says that the psychic elements that are unfit for consummation can be "hereditary or personal." Or, they can result from our own will, or, conversely, pressure from the environment. In any event, they generally take the form of "a discouragement, of a doubt, of a revolt," and the important thing is to not further empower them by "embarking on the downward slope of either despair or subversion." One must detach and fight back, not build an errport for these parasitic thoughts to land.
In an essay on Trials and Happiness, Schuon points out that "a trial is not necessarily a chastisement, it can also be a grace, and the one does not preclude the other. At all events, a trial in itself not only tests what we are, but also purifies us of what we are not." Just think of all the things you thought you wanted at the time, but which would have been disastrous if you had gotten them.
Who we are is up ahead, not behind. It reminds me of mountain biking. In order to avoid a crash, you should generally not look down at what you're trying to avoid, but up ahead ten or twenty feet. By focussing on where you want to go, you'll keep your balance and automatically avoid the obstacles.
Similarly, as Schuon says, "we have to avoid becoming hypnotized by the surrounding world, for this reinforces our feeling of being exposed to a thousand dangers." It is as if we are on "a narrow path between two abysses; when looking to either side one risks losing one's balance." Instead, one must "look straight ahead and let the world be the world," or "look towards God, in relation to Whom all the chasms of the world are nothing." This is the meaning of Jesus' statement that "No one, having put his hand to the plow, and looking back, is fit for the kingdom of God" (Luke 9:62).
Schuon also talks about the distinction between the "trial by water" and "trial by fire," the former essentially involving the siron song of temptation, hypnosis, and seduction, the latter the dragons of the unconscious mind and the dreaded General Law.
I first came across the idea of the General Law in Mouraviaeff's Gnosis. I don't know if there is actually a General Law in the cosmos, but there might as well be. He begins with Origen's comparison of the cosmos to a living organism, the soul of which is God, the "soul of souls." He then asks what the purpose of human existence could be. On the one hand, it could be "an element of the universal organism," serving its aims; or "an isolated individual" pursuing his own aims.
If we compare the human being to a cell in the body, the cell is subject to two categories: "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." I'll skip some of the details, but as it pertains to humans, the General Law allows man a certain margin for free movement. Although objectively limited, the limits appear subjectively vast to horizontal man, who "can give free rein to his fantasies and ambitions" within their bounds -- what you might call "bourgeois happiness":
"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."
Ah ha! This would explain why the sub-Raccoon population seems so blandly content. They have no idea that their lives are subject to the General Law. They don't rock the cosmic boat, and therefore do not attract the attention of the authorities.
But dash it all, wouldn't you know "the case is totally different if he struggles to surpass the limits which [the General Law] imposes.... 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."
Now, in the Orthodox Christian tradition -- which I suppose we'll be getting into later -- there is much practical consideration and advice about how to deal with the provocations of the General Law, i.e., how to wage hand-to-hand combat without hands. In any event, it is a commonly encountered pattern that "once positive results are obtained," the seeker will "unmistakably run up against the opposition of the law and the game of the Crafty One."
Pleased to meet me, hope I guess my name!
Again, you can debate about the ontological basis of all this, but as far as the phenomenology goes, it is identical in form to the resistance that is universally encountered in psychotherapy. As soon as you make a move toward health, a legion of internal propagandists and saboteurs will be aroused from their slumber to block the way. Likewise, by "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 an individual scale." The seeker must remember -- "under penalty of surprise attacks" -- that "salvation depends on victory over the Devil," which "is the personalized aspect of the General Law."
In other words, as I wrote in One Cosmos, in the words of Zimmerman, to live outside the law, you must be honest. Whatever you do, don't engage in autokidding, or pulling the wool over your own I's. You must show proof, including three forms of disidentification, that you are a worthy candidate to defy the authority of the General Law, because as soon as you defy it, you'll get it from all sides, brother, including your own family, for as Jesus said, "a man's worst enemies are those of his own household" (Matt 10:36).
The Law of Exception is a narrow way, more difficult than a Camel passing through the lips of the surgeon general, but it's where the razoraction is.