The Supreme Doctrine - neo-alchemist

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‘GOOD’ AND ‘EVIL’ destructive force. In fact this 'wicked' man acts in the first place in order to affirm himself (construction); it is by virtue of associations inaccurately forged in ignorance, that the act, necessarily begun in order to construct, results predominantly in destruction. If the stone that I wish to pick up is too heavy it is not the stone that is raised but I that am dragged down; my initial active force has none the less been directed towards lifting. The man that has attained 'realisation', as we have seen, does 'good': but we note that this 'good' is a simple consequence of the inner process which has led the Divine Reason of this man to a constant activity in the process of realising his triple synthesis. This 'good' is a simple consequence of a liberating understanding integrated in the total being: and this understanding has done away with all belief in the illusory pre-eminence of the inferior principle or principle of 'Good'. This man no longer does anything but 'good' but precisely because he no longer idolises it and does not devote more attachment to it than to 'evil'. His demeanour is not that of a man who has trained himself to be a 'saint'; the demeanour of the 'saint', fixed, systematised, can cause ultimately more destruction than construction. The demeanour of the man that has achieved 'realisation' attains ultimately more construction than destruction (without this being in any degree a goal for this man) because it proceeds from a pure activity and he adapts himself to circumstances in a manner that is continually readjusted and fresh. In short true morality is a direct result of intemporal realisation. The way of liberation could not be 'moral'. All morality, before satori, is premature and is opposed, on account of its restraints, to the attainment of satori. This does not mean to say that the man who strives for his liberation should endeavour to check his affective preference for 'good'. He accepts this preference with the same comprehensive intellectual neutrality with which he accepts the whole of his inner life; but he knows how to abstain from falsely transmuting this anodyne emotional preference into an intellectual partiality which would be in opposition to the establishment of his inner peace. All that we understand here does not result in a condemnation of 'spiritual' or 'idealist' doctrines, which exalt virtue, goodness, love, etc., in the eyes of men of goodwill; that again would be an absurd intellectual partiality; man thinks and acts according to his lights. We state merely that these doctrines could not, by themselves, lead to the attainment of satori. If such a man desires, as he too has the right to desire, to attain satori, he must by his understanding, go beyond every doctrine which comprises a theoretical 26
‘GOOD’ AND ‘EVIL’ partiality in face of the Yang and the Yin. Zen proclaims: 'The Perfect Way knows no difficulty except that it denies itself any preference.... A difference of a tenth of an inch and Heaven and Earth are thereby separated.' 27
Page 3 and 4: Inner Traditions International One
Page 5 and 6: XIX. XX. XXI. XXII. XXIII. XXIV. CO
Page 7 and 8: FOREWORD statistical normality is o
Page 9 and 10: AUTHOR’S PREFACE THIS book contai
Page 11 and 12: PREFACE we understand intuitively t
Page 13 and 14: PREFACE wander among all the formal
Page 15 and 16: ON THE GENERAL SENSE OF ZEN THOUGHT
Page 17 and 18: ON THE GENERAL SENSE OF ZEN THOUGHT
Page 19 and 20: Chap pter Twwo ‘G GOOD’ AND W W
Page 21 and 22: ‘GOOD’ AND ‘EVIL’ year of m
Page 23 and 24: ‘GOOD’ AND ‘EVIL’ sets abou
Page 25: ‘GOOD’ AND ‘EVIL’ reciproca
Page 29 and 30: THE IDOLATRY OF ‘SALVATION’ bel
Page 31 and 32: Chapter Four THE EXISTENTIALISM OF
Page 33 and 34: THE EXISTENTIALISM OF ZEN Zen liter
Page 35 and 36: THE EXISTENTIALISM OF ZEN genital a
Page 37 and 38: THE EXISTENTIALISM OF ZEN The error
Page 39 and 40: THE EXISTENTIALISM OF ZEN vegetativ
Page 41 and 42: Chapter Five THE MECHANISM OF ANXIE
Page 43 and 44: THE MECHANISM OF ANXIETY He is like
Page 45 and 46: THE MECHANISM OF ANXIETY (B) COMPLE
Page 47 and 48: THE MECHANISM OF ANXIETY live side
Page 49 and 50: THE MECHANISM OF ANXIETY unconcilia
Page 51 and 52: THE MECHANISM OF ANXIETY abstract p
Page 53 and 54: THE MECHANISM OF ANXIETY tugging of
Page 55 and 56: THE MECHANISM OF ANXIETY with a dep
Page 57 and 58: THE FIVE MODES OF THOUGHT The thoug
Page 59 and 60: THE FIVE MODES OF THOUGHT disappear
Page 61 and 62: THE FIVE MODES OF THOUGHT relaxed,
Page 63 and 64: THE FIVE MODES OF THOUGHT insulated
Page 65 and 66: THE FIVE MODES OF THOUGHT speaking,
Page 67 and 68: THE FIVE MODES OF THOUGHT central u
Page 69 and 70: THE FIVE MODES OF THOUGHT function,
Page 71 and 72: Chapter Seven LIBERTY AS ‘TOTAL D
Page 73 and 74: LIBERTY AS ‘TOTAL DETERMINISM’
Page 75 and 76: LIBERTY AS ‘TOTAL DETERMINISM’
Page 77 and 78:
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
Page 105 and 106:
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
Page 121 and 122:
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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PASSIVITY OF THE MIND The primary r
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PASSIVITY OF THE MIND The law of eq
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PASSIVITY OF THE MIND secondary rea
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PASSIVITY OF THE MIND 'mental' pseu
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PASSIVITY OF THE MIND not destroy m
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PASSIVITY OF THE MIND the mobilisat
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PASSIVITY OF THE MIND spontaneously
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ON THE IDEA OF ‘DISCIPLINE’ lar
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ON THE IDEA OF ‘DISCIPLINE’ dis
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ON THE IDEA OF ‘DISCIPLINE’ ene
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ON THE IDEA OF ‘DISCIPLINE’ lon
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ON THE IDEA OF ‘DISCIPLINE’ one
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ON THE IDEA OF ‘DISCIPLINE’ tha
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ON THE IDEA OF ‘DISCIPLINE’ of
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THE COMPENSATIONS perceptions—fro
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THE COMPENSATIONS of satori assumes
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Let-go, leave things as they may be
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THE COMPENSATIONS nourishing it, an
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THE COMPENSATIONS compensations tha
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THE COMPENSATIONS anything. He no l
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THE COMPENSATIONS holiness', the 'l
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THE INNER ALCHEMY of the Middle-Age
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THE INNER ALCHEMY perfect humility,
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THE INNER ALCCHEMY capable e of see
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THE INNER ALCHEMY not in a satisfyi
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THE INNER ALCHEMY In this ignorance
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Chapter Twenty-Four ON HUMILITY WE
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ON HUMILITY whole with impartiality
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ON HUMILITY true well-being is to b
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EPILOGUE CERTAIN readers of this wo
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EPILOGUE in accordance with my stru
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