The Supreme Doctrine - neo-alchemist

PASSIVITY OF THE MIND
'mental' pseudo-consciousness is that to which Zen alludes when it says that
satori is 'withdrawing the spoke'. This pretended consciousness designates the
ensemble of inner phenomena by which is revealed the fact that my organic
consciousness, before satori, is not fully operating as No-Mind.
These observations, so contrary to the notions habitually accepted, help
me to understand better the curious machine that I am. If I envisage in an
impersonal, universal manner the processes that I have described, I see that
all is perfect, perfectly balanced. Each of the two reactions establishes an
exact equilibrium, even if the balancing of the secondary reaction can imply
terrible distress and result in suicide. Besides, the two reactions balance one
another exactly. My energy, after its mobilisation, is disintegrated,
completing a perfect spiral turn in the course of which I am linked to the Not-
Self by an interaction of energy, thus participating in cosmic creation with its
two aspects, constructive and destructive.
But these processes appear to me, on the contrary, imperfect if I
envisage them in a personal manner, that is from the point of view of my
subjective affectivity. In the course of its journey between Self to Not-Self,
the energy ceases for a time to be pure, informal; between the moment at
which it wells up in my source and the moment at which it is restituted to the
outside world after disintegration, it takes on mental forms that are foreign to
my form, and these foreign bodies, rough, wounding, make me suffer in the
course of their expulsion; I experience these samskaras, these complexes,
these coagula, as a negation of my 'being'. These monstrous forms,
participating at once in the Self (since it is my force which animates them)
and in the Not-Self (since their elements come from the outside world)
represent, for my subjectivity, a fusion of the two poles Self and Not-Self
which seems to contradict and deny the trinitarian unity. From which there
comes an apparent Nullity contradicting the Being.
My inner processes are then imperfect for me, for my affectivity; and I
seek a means of no longer suffering. I ask myself where lies the pain. I see it
in the imaginations-emotions, the samskaras. I then seek a means of
eliminating them, a means of allowing my energy to pass from my source
into the outside world without hurting me, and to that end I wish to
understand more exactly what conditions the formation of the samskaras. I
have already understood that it is the fact of identifying myself only with my
organism and not with the rest of Manifestation. But that is not enough; it is
necessary that I discover by what intimate process is revealed this
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