This section of the gnostic webpage below about the difference between souled humans and organic portals is so true and nails it. This is the reason why we are different from others, and why some people are atheists who feel no soul or divine spark in themselves so they assume it doesn't exist. And why many people are automatons and believe whatever they are told by government or media without any critical thinking. What you think?
https://www.bibliotecapleyades.net/cien ... tals06.htm
"The adamic man who has even a vague consciousness of his real 'I' finds that this is a source of internal conflict that he cannot solve on a purely human plane. This conflict becomes more acute from the moment he actively enters esoteric work. It is then that he becomes weak and falls prey to uncertainty, doubt, and mistrust toward himself, for the road that leads to Truth always passes through doubts.
Throughout this work, we have seen several times the considerable sum of efforts and super-efforts that are demanded of the adamic man, who, after having recognized his real position in life, resolutely crosses the First Threshold and climbs the Staircase to attain and pass the Second Threshold with its promised Redemption.
Pre-adamics are not subject to these fits of anguish and these permanent inner conflicts; not that they live in perfect peace, or are never troubled by conflicts - far from it - but in most cases their conflicts take place in the interior of the Personality, between different groups of the little ‘I's which produce these conflicts. As a result, the character of their conflicts is purely psychic, and they are generally resolved by some kind of compromise.
The more acute conflicts that take place in pre-adamic man occur between the 'I' of the Personality and the 'I' of the body. We have dwelt at length on this subject in volume II of Gnosis, emphasizing the fact that the 'I' of the body usually wins over the weak, changing Personality, which capitulates without much of a struggle whenever it is a question of satisfying the stomach or the sexual appetites.
Justification is then sought in slogans such as those which allow us to think that it is normal to 'act like everyone else,' or in a maze of paradoxical reasons that are simply lies to oneself.
But the inner conflicts of adamic man, who often enters esoteric work because he has reached the last extremity of moral bankruptcy, cannot be resolved by compromise, as there is no place for this kind of solution in the consciousness of the real 'I' from which he receives his calls. In him, it is the ensemble formed by the entire Personality, with the 'I' of the body, an ensemble which, directly or indirectly, is often made to act by the sexual centre, which flees from the voice of conscience, i.e. of the real 'I'.
He then has a choice, either to obey his real 'I' and triumph over himself, or to flee from this invisible Combat into self-calming and the powerful illusions offered by a life of lying to himself.
In every case, if he triumphs over himself, which is what will enable the adamic man to resolve the inner conflict of the moment, this will inevitably involve a modification of his attitude towards outer life. Generally, the result will be conflict with those closest to him, unless the latter follow him step by step in his esoteric evolution, which is rare.
This does not mean that those who are near and dear to him wish him any ill; on the contrary, it is nearly always his good that they have in view: the conflict arises simply from their different conceptions of what is real. If those who surround the individual in question are pre-adamic, they could never agree with him, being incapable of understanding the reasons for his change of attitude and unable to grasp the nature of the ends he pursues.
They will therefore automatically become instruments of the General Law, which makes sure that those who step out of line are brought back to the fold. This is how 'a man's foes shall be those of his own household.
Pre-adamic man, as we said, cannot be subject to inner or domestic conflicts of this kind. He rarely receives 'B' influences. If he vaguely senses their existence, they only appear as a curiosity to his eyes and do not have the power to trouble him right to the depths of his psyche.
In him, the sexual centre reigns supreme, whether by its direct action that takes the form of carnal love, or by an indirect, 'psychological', action of the psyche to which his Personality submits. Like adamic man's, his Personality contains the three lower centres, but that is all. Equally underdeveloped and unbalanced, but sheltered from the troubles provoked by 'B' influences, this Personality lives and acts obedient to the commands of the sexual centre."