The Supreme Doctrine - neo-alchemist

SENSATION AND SENTIMENT
organism that we must modestly return in order to obtain the awakening, in
its centre, of its immanent and transcendent principle.
The intuitive inner regard traverses the false emotivity without stopping
there; it traverses the images of the imaginary film, dispelling them as it goes.
But, if it dispels this film it does not dispel the profound spasm in its actual
determinism. I can already understand this theoretically: it is not enough to
dispose of the imaginary film that is joined in the instant to the subconscious,
in order to wipe out all this subconscious itself. And practice effectively
proves to me the persistence of my profound spasm. This leads me to
consider further and to understand that this spasm, which I have called
abnormal (and justifiably in a sense) is on the road that leads to satori.
In the spasm of my total organism there is an element of immobility
which is quite certainly beneficial; our spontaneous evolution will move
towards satori if we are 'obedient to the nature of things', if we cease to busy
ourselves with ersatz-forms of satori. 'To do nothing', which is the immobility
of our total organism, the immobility of its phenomenal centre, allows the
maturing of satori. There is then something right and normalising in the
profound spasm; it is beneficial in that it tends to immobilise our centre. If in
fact it has not been normalising for me up to the present that is because I have
always defended myself by means of a reflex against this immobilisation. Let
us remember the double relation which exists between emotivity and the
imaginary film; the images release the spasm and then the state of spasm
releases images. That the images release the spasm is inevitable and is not to
be regretted because that tends towards the desirable immobility. What is
regrettable, and avoidable, is that the state of spasm should release images,
entailing perpetual variations in the spasm, variations which prevent me from
profiting by the immobility virtually contained in it. Why is a new imaginary
film released by the spasm, or rather in connexion with it, preventing me
from immobilising myself? Because there exists in me a false belief
according to which immobility is dangerous, mortal; for lack of Faith in my
Principle I still believe that I ought myself to achieve my salvation, realise by
a personal activity my total accomplishment. As long as this belief operates
in me I cannot prevent my state of spasm from releasing a new imaginary
film, and that is a vicious circle of agitation.
The caterpillar has to immobilise itself as a chrysalis in order to
become a butterfly. When I am agitated in the vicious circle of emotive states
and of imaginary films I am comparable with a caterpillar who feels himself
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