The Supreme Doctrine - neo-alchemist

OBEDIENCE TO THE NATURE OF THINGS
example. These paradoxes cease to embarrass us when we thoroughly
understand that there are in us two life-currents; one is natural, given to us
and starting from below to move upward; the other is normal, possible to us
and starting from above in order to descend. The natural life can thus be
called the 'life of the "old" man', the normal life the 'life of the "new" man'.
('It is necessary to die in order to be reborn.')
The new current should appear while the old natural current is still
flowing. The new current begins, let us repeat, at the place at which the
natural current stops, in the intellectual centre. The life of the new man takes
its departure in the Independent Intelligence, pure thought, intellectual
intuition removed from affective influences. The work of the Independent
Intelligence destroys little by little the 'beliefs' which polarise the natural
current, ascending, and without which this current could not flow. In the
extent to which man 'ceases to harbour opinions', as Zen says, he abolishes
absolutely the natural current within him. Faith increases in him in the extent
to which beliefs decrease.
But it is on the emotional plane that we shall find in its most interesting
aspect this inverse evolution. It is there that we shall best be able to
understand the 'letting go' of Zen. Just as Faith pre-existing from all eternity
but asleep, awakens in the measure that beliefs are abolished, so Hope, preexistent
from all eternity but asleep, awakens in the measure that 'hopes' in
general are wiped out. That which is sunrise in the new life is sunset in the
old; that which is triumph in the new life is disaster in the old. Satori can only
be foreseen by the 'old' man as the most radical of all imaginable disasters.
If I observe myself I see that I struggle incessantly and instinctively in
order to succeed; whether my enterprises are egotistical (to win, to enjoy, to
be admired, etc.) or altruistic (to affirm others, to become 'better', to uproot
my 'faults', etc.) I struggle incessantly, instinctively, to succeed in these
enterprises; I struggle unceasingly 'upwards'. Incessantly I am agitated by
upward-tending contractions, like a bird which continually makes use of its
wings in order to rise, or to fight against a downward motion which a downblowing
wind imposes on it. I conduct myself as though my hopes were
legitimate, as if the real good which I need (Realisation, satori) were to be
found in the satisfaction of these hopes. Nevertheless just the contrary is true;
my hopes lie to me, they are part of a vicious circle in which I wear myself
out in useless efforts. All my upward-tending exertions are only gestures of
ignorant resistance opposed to the happy spontaneous transformation that my
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