The Supreme Doctrine - neo-alchemist

ON AFFECTIVITY
it to the disintegration of the pain. If I were not ignorant, if I did not identify
myself with my organism, if I were capable of saying, like Socrates, 'My
enemies can kill me but they cannot do me harm', then I would not feel that
which menaces my organism as a real menace to Myself; I would not suffer. I
would perceive that my organism is menaced, would recognise that the redhot
iron which burns me burns me, and I could then withdraw myself from
this contact if my rational will was to live. But I would not suffer, I would not
submit to any inner pressure in order to defend my life; I would choose in full
liberty to defend or not to defend my life according to circumstances. I could
preserve myself, I would not be constrained, by suffering, to do it.
All affectivity is founded on ignorance, on the implicit illusory beliefs
which represent in me the sleep of my Faith in the unique Reality, the sleep
of the Cosmic Mind. My perception of the aggressive excitation of the outer
world is not illusory, for it informs me correctly about the phenomena which
attack my organism. But the affective character, agreeable or disagreeable, of
my perception is illusory because it is founded on illusory beliefs. I do not
deceive myself in considering that which touches me as being favourable or
unfavourable to my existence; but I deceive myself in considering it as 'good'
or 'bad', in considering it with affectivity. The sensation of being burned is
not a delusion, but the pain of the burn is. My perceptions are correct in so far
as they inform me, they are illusory in so far as they affect me. Between my
Absolute Principle which 'is' and my organism which 'exists', between my
noumenon and my phenomena, my affectivity neither is nor exists. Every
affective phenomenon is the interpretive deformation, through ignorance, of
non-affective phenomena. All my affectivity is an interpretive delirium
resulting from illusory beliefs. My real Self is inaffective.
Besides, at every moment, at the same time as I am affectively sensible
to such and such a thing I remain insensible to all the rest of the universe. But
as long as my Faith is not entirely awakened, in satori, my attention allows
itself to be captured by my fallacious affectivity and turns away from my
inaffectivity.
The inner work leaves things in this state, it lets the attention wander
towards the affective pseudo-phenomena. But it does more than let it go
passively in this direction, it actively pushes it that way. Where I was
captured by something incomprehensible, and where this fact of being
captured was expressed by suffering, I now project my active attention in
order to seize that which seized me, that which I called my suffering. Now
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