The Supreme Doctrine - neo-alchemist

OBEDIENCE TO THE NATURE OF THINGS
liberating activity. Faith does not move mountains, but it procures that
mountains shall be moved by the Universal Principle.
My participation in the elaboration of my satori consists, then, in the
activity of my faith; it consists in the conception of the idea, present and
actual, that my supreme good is in process of being elaborated spontaneously.
One sees in what respects Zen is quietist and in what respects it is not.
It is, when it says to us: 'You do not have to liberate yourselves.' But it is not
in this sense that, if we do not have to work directly for our liberation, we
have to collaborate in thinking effectively of the profound process which
liberates us. For this thought is not by any means given to us automatically by
nature. The outer world unceasingly conspires to make us believe that our
true good resides in such and such a formal success which justifies all our
agitations. The outer world distracts us, it steals our attention. An intense and
patient labour of thought is necessary in order that we may collaborate
without liberating Principle.
Arrived at this degree of understanding, a snare awaits us. We run the
risk of believing that we must refuse to give our attention to life. We run the
risk, thinking we are doing the right thing, of going through life like a
somnambulist, incessantly bringing back, into our surface mind, the fixed
idea of the Principle operating in us. And this could only lead to mental
derangement.
We must proceed otherwise. At moments when outer and inner
circumstances lend themselves to it we reflect upon the understanding of our
spontaneous liberation, we think with force, and in the most concrete manner
possible, of the unlimited prodigy which is in process of elaboration for us
and which will some day resolve all our fears, all our covetousness. In such
moments we seed and re-seed the field of our faith; we awaken little by little
in ourselves this faith which was sleeping, and the hope and the love which
accompany it. Then when we turn back to life we go on living as usual.
Because we have thought correctly for a moment a portion of our attention
remains attached to this plane of thought, although this plane penetrates the
depths of our being and is lost to sight; a portion of our attention remains
there while the remainder goes where it always goes. The man who has
adored a woman or a piece of work which he is in process of conceiving will
understand what we are trying to say. While he goes about his usual business
it will happen that he no longer thinks consciously of the woman he loves, as
though he were forgetting her; nevertheless when his thought comes back to
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