The Supreme Doctrine - neo-alchemist

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THE INNER ALCHEMY of my inner universe. I have become capable of experiencing, in a perception, no longer only a partial identification with the Not-Self, but my total identity with it. Still it is necessary that the Not-Self shall manifest; that is what happens at the time of this releasing perception of which the men of satori tell us. Before the Self, integrated in a non-manifested totality, the Not-Self appears totally integrated in a phenomenon which represents it; then perception flashes out, in which without any discrimination the totality of the Self and of the Not-Self are manifested together. <strong>The</strong> totality of the Self becomes manifest, but in the unity in which all is conciliated and in which this Self seems to be abolished at the very instant at which it fulfills itself. 230
Chapter Twenty-Four ON HUMILITY WE would like to end this book by insisting on a capital aspect of this theoretical and practical comprehension which alone can deliver us from our distress. It is a question of understanding the exact nature of humility and of seeing that in it is to be found the key of our liberty and of our greatness. We are living from this moment in the state of satori; but we are prevented from enjoying it by the unceasing work of our psychological automatisms which close a vicious circle within us. Our imaginative-emotive agitation prevents us from seeing our Buddha-nature and, believing therefore that we lack our essential reality, we are obliged to imagine in order to compensate this illusory defect. I believe that I am separated from my own 'being' and I am looking for it in order to reunite myself with it. Only knowing myself as a distinct individual, I seek for the Absolute in an individual manner, I wish to affirm myself-absolutely-as-a-distinct-being. This effort creates and maintains in me my divine fiction, my fundamental pretension that I am all-powerful as an individual, on the plane of phenomena. This task of compensating my psychological automatisms consists, in my imaginative representation of things, in refusing my attention to evidence of my impotence, in giving it to evidence of my power, and in withdrawing my pretension whenever the spectacle of my impotence cannot be eluded. I train myself never to recognise the equality between the outside world and myself; I affirm myself to be different from the outside world, on a different level, above whenever I can, below when I cannot. <strong>The</strong> fiction according to which I should be individually the Primary Cause of the Universe requires that it shall only be a question of the conditioning of the world by me: either I see myself as conditioning the outer world, or I see myself as not succeeding in conditioning it, but never can I recognise myself as conditioned by it on a footing of equality. From which arises the illusion of the Not-Self. If I condition the outside world, it is Self; if I do not succeed in doing so, it is Not-Self; never can I bring myself 231
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Inner Traditions International One
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XIX. XX. XXI. XXII. XXIII. XXIV. CO
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FOREWORD statistical normality is o
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AUTHOR’S PREFACE THIS book contai
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PREFACE we understand intuitively t
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PREFACE wander among all the formal
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ON THE GENERAL SENSE OF ZEN THOUGHT
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ON THE GENERAL SENSE OF ZEN THOUGHT
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Chap pter Twwo ‘G GOOD’ AND W W
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‘GOOD’ AND ‘EVIL’ year of m
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‘GOOD’ AND ‘EVIL’ sets abou
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‘GOOD’ AND ‘EVIL’ reciproca
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‘GOOD’ AND ‘EVIL’ partialit
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THE IDOLATRY OF ‘SALVATION’ bel
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Chapter Four THE EXISTENTIALISM OF
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THE EXISTENTIALISM OF ZEN Zen liter
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THE EXISTENTIALISM OF ZEN genital a
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THE EXISTENTIALISM OF ZEN The error
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THE EXISTENTIALISM OF ZEN vegetativ
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Chapter Five THE MECHANISM OF ANXIE
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THE MECHANISM OF ANXIETY He is like
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THE MECHANISM OF ANXIETY (B) COMPLE
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THE MECHANISM OF ANXIETY live side
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THE MECHANISM OF ANXIETY unconcilia
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THE MECHANISM OF ANXIETY abstract p
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THE MECHANISM OF ANXIETY tugging of
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THE MECHANISM OF ANXIETY with a dep
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THE FIVE MODES OF THOUGHT The thoug
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THE FIVE MODES OF THOUGHT disappear
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THE FIVE MODES OF THOUGHT relaxed,
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THE FIVE MODES OF THOUGHT insulated
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THE FIVE MODES OF THOUGHT speaking,
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THE FIVE MODES OF THOUGHT central u
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THE FIVE MODES OF THOUGHT function,
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Chapter Seven LIBERTY AS ‘TOTAL D
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LIBERTY AS ‘TOTAL DETERMINISM’
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LIBERTY AS ‘TOTAL DETERMINISM’
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THE EGOTISTICAL STATES 1. APPARENT
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THE EGOTISTICAL STATES realisation
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THE ZEN UNCONSCIOUS The profound pl
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THE ZEN UNCONSCIOUS and not in the
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THE ZEN UNCONSCIOUS (Consider a man
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MET TAPHYS SICAL DDISTRESSS Unconsc
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METAPHYSICAL DISTRESS that touch on
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Chapter Eleven SEEING INTO ONE’S
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SEEING INTO ONE’S OWN NATURE towa
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SEEING INTO ONE’S OWN NATURE In s
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SEEING INTO ONE’S OWN NATURE drea
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SEEING INTO ONE’S OWN NATURE imag
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SEEING INTO ONE’S OWN NATURE it o
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Chapter Twelve HOW TO CONCEIVE THE
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HOW TO CONCEIVE THE INNER TASK mani
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HOW TO CONCEIVE THE INNER TASK eith
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HOW TO CONCEIVE THE INNER TASK acco
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OBEDIENCE TO THE NATURE OF THINGS w
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OBEDIENCE TO THE NATURE OF THINGS t
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OBEDIENCE TO THE NATURE OF THINGS t
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OBEDIENCE TO THE NATURE OF THINGS c
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OBEDIENCE TO THE NATURE OF THINGS P
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Chapter Fourteen EMOTION AND THE EM
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EMOTION AND THE EMOTIVE STATE regre
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EMOTION AND THE EMOTIVE STATE be st
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EMOTION AND THE EMOTIVE STATE neutr
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EMOTION AND THE EMOTIVE STATE eleme
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EMOTION AND THE EMOTIVE STATE concl
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EMOTION AND THE EMOTIVE STATE opera
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EMOTION AND THE EMOTIVE STATE domin
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EMOTION AND THE EMOTIVE STATE the p
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SENSATION AND SENTIMENT no motionle
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SENSATION AND SENTIMENT the outer w
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SENSATION AND SENTIMENT organism th
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SENSATION AND SENTIMENT death, move
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SENSATION AND SENTIMENT from suffer
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ON AFFECTIVITY Since I now conceive
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ON AFFECTIVITY of the global image
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ON AFFECTIVITY it to the disintegra
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Chapter Seventeen THE HORSEMAN AND
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THE HORSEMAN AND THE HORSE actual s
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THE HORSEMAN AND THE HORSE realisat
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THE HORSEMAN AND THE HORSE be capab
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Chapter Eighteen THE PRIMORDIAL ERR
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THE PRIMORDIAL ERROR this process;
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THE PRIMORDIAL ERROR disappearance
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THE PRIMORDIAL ERROR the rider's te
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Chapter Nineteen THE IMMEDIATE PRES
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THE IMMEDIATE PRESENCE OF SATORI mo
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THE IMMEDIATE PRESENCE OF SATORI co
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Chapter Twenty PASSIVITY OF THE MIN
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Page 193 and 194: ON THE IDEA OF ‘DISCIPLINE’ lar
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Page 221 and 222: THE INNER ALCHEMY of the Middle-Age
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Page 233 and 234: ON HUMILITY whole with impartiality
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Page 237 and 238: EPILOGUE CERTAIN readers of this wo
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