The Supreme Doctrine - neo-alchemist

THE FIVE MODES OF THOUGHT
the door can open, but if he stops pushing for a moment the door opens by
itself. Why, then, did not my little satori last? Because the conditions which
allowed the releasing of it were based on an artifice; it is thanks to a
momentary forgetfulness of my personal preoccupations that this perfect
tranquility was realised in me; I had withdrawn outside the range of any
circumstance that could concern my Ego. When, later, I became conscious of
my little satori in saying to myself that it is to me that it has happened, all my
egotistical life, which had been momentarily cast out of my mind, burst in
again with all the usual consequences of its illusory agitation.
True, definitive, satori supposes that a perfect tranquility has been
realised in the mind of a man who has not withdrawn from the circumstances
that concern his Ego, but who, on the contrary, lives them fully.
How is that possible? And first in what exactly consists this tranquility
of the mind? Something is in suspense, we have said, but what? It is not a
suspending of all mental functioning, since the subject remains awake, since
he does not sleep. The mind functions, it works. Only it works smoothly,
without jerks. Something is stopped, but not the mind, only its jerks, the
irregularities of its rhythm. With what then do these jerks correspond? They
correspond with the emotions. The little satori of the experience described
above happened to me because I had been for an hour or two without
emotions; I had left outside my mind all images concerning my personal life,
my book held my attention without moving me the least in the world, my
body, being comfortable, kept quiet; I felt neither joy nor grief. It was this
absence of emotion which conditioned the functioning, without jerks, of my
mind, and it was this functioning which conditioned the sudden release in me
of the non-dualistic consciousness of existence.
What then is emotion? We must know this in order to discover the
means of eliminating emotion from our psyche. (We will speak later on of the
reason that leads the natural man to rebel so violently, as a rule, when one
speaks to him of eliminating the emotions of his psychic life.)
Emotion represents a short-circuit of man's vital energy flowing
between his instinctive, negative centre and his intellectual, positive, centre.
This short-circuit consists in a disintegration of the energy at a point which
one regards as a third centre and which one calls the emotional centre. (After
satori this point is no longer a centre similar to the others, situated on the
same plane, but the apex of the triangle of his ternary synthesis.) The shortcircuit
that produces emotion occurs when the intellectual terminal is not
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