The Supreme Doctrine - neo-alchemist

EMOTION AND THE EMOTIVE STATE
sentiment. Everything happens as if I were conscious of the Images which
form part of my sentiment and as if my sentiment were conscious of me.
But this way of looking at it corresponds with the illusory perspective
of the natural man, according to which he considers his surface consciousness
as constituting him, as being himself. In reality my surface consciousness is
not 'me', it does not constitute the principle of all these phenomena by means
of which my psycho-somatic organism creates itself, principle which alone
can be called 'me'; it is only a certain plane of these phenomena which
manifest my principle. Instead of saying that my sentiment seizes my
consciousness, I should say then that my subconscious seizes my surface
consciousness. My subconscious is still 'me'. If I feel this seizure of my
consciousness by my subconscious as an alienation of my liberty, that is not
because that which seizes my consciousness is foreign to me, but because that
which seizes my consciousness (and which is still 'me') is asleep, and that,
because of this sleep, my subconscious acts under the complete determination
of the outside world. Everything happens as though, in my sentiment, the
outside world seized me. However the outside world confines itself to
determining the modalities of the play of my sleeping subconscious, but the
real motive-force of this play is not foreign to me, it is my own principle, it is
'me'. In my sentiment I have been acted upon, certainly, but only because as a
result of my actual sleeping state I allow myself to be acted upon.
Arrived at this point of understanding I realise that what I have called
my 'subconscious' is illusory, that it forms a part of the dream of my sleep of
man-before-satori. That which seizes my surface consciousness and moves it
is my first and only motor, my principle, the Absolute Principle which moves
me as it moves all created things. This Principle, anterior to all consciousness
since it engenders all consciousness by manifesting itself in it, we ought to
call here the Fundamental Unconscious (No-Mind or Cosmic Mind of Zen).
That which I have called my subconscious is only the illusory manner in
which I represent to myself, imaginatively, the action which the sleeping
centre of my mind exercises on the superficial phenomena, alone actually
awake, of this same mind, that is to say the action which the Unconscious
exercises on my surface consciousness. In fact the subconscious, this
intermediary stage, has no reality; the Unconscious has an absolute reality
(noumenal), the surface consciousness (imaginative film) has a relative
reality (phenomenal), but the subconscious has only an illusory reality; it is
only an intermediary and hybrid representation which, if one regards it from
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