The Supreme Doctrine - neo-alchemist

EMOTION AND THE EMOTIVE STATE
of our emotive state only, of our spasm. We do not believe in our profound
emotivity except in so far as it manifests itself by a spasm, in so far as it
shows signs of life; we misjudge all the rest, we misjudge our emotivity in so
far as it does not manifest itself, in so far as it does not show signs of life.
But, our emotivity in so far as it shows signs of life is limited, whereas our
emotivity in so far as it does not show signs of life is infinite. What is real in
my affectivity, at every second of my existence, what therefore is really of
importance for me, is not my emotive state, my spasm, my partiality, but on
the contrary, behind that, my perfect indifference, my freedom from spasm,
my impartiality. That which counts in me, as far as I am a sensitive being, is
not what I am in process of feeling but the infinity of that which I am in
process of not feeling; in short my emotive state actually manifested is in
reality without any interest for myself.
This intellectual evidence, when I obtain it, is a revelation which upsets
my whole vision of my inner life. This vision does not immediately destroy
my affective partiality for my emotive manifestation but it installs in me a
counterbalancing intellectual certitude which affirms my emotive nonmanifestation,
my serenity relaxed and non-manifested. Thanks to this new
intellectual certitude, an attention develops in me to the infinite indifference
which dwells in me underneath my limited interests. This attention operates
in the Unconscious and gives me no dualistic perception; but it operates none
the less (in the degree that I understand), and this invisible action is revealed
ultimately and visibly by a progressive diminution of the intensity of my
emotive states. Thus it is possible for me to make my way towards the nonemotive
state which will permit the release of satori.
The correct operation of our profound attention is revealed in the long
run, in the course of our general evolution, by a diminution of our emotive
states. But general evolution comprises transitory periods during which the
emotive spasm increases. We will see why this is so.
In the case of a man who has not yet understood the distinction between
emotions and the emotive states the attention operates in the following
manner: the surface attention, on the plane called 'conscious', is fixed on the
emotions (or, more exactly, on images of the emotive film); the profound
attention, on the plane called 'subconscious', is fixed on the emotive state.
The ordinary average man is not conscious of his emotive state (that is why
classical psychology ignores this state); he only has a 'subconscious' sense of
it, and it is only by inductive reasoning that this man sometimes arrives at the
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