The Supreme Doctrine - neo-alchemist

THE FIVE MODES OF THOUGHT
central unconscious cross-roads of my 'being'. These two kinds of
manifestation reveal the same principle and they are not obliged to react one
against the other; when I drink alcohol and it gives me cheerful thoughts,
why speak of the reaction of my physical side on my moral? My centre has
received a certain influence from the outside world, which has reached it via
my somatic facet; then, crossing this central cross-roads, this influence
expresses itself reactively at the same time in my somatic domain (gaiety).
Good news, or the joyous animation of a meeting with friends, can, without
the absorption of alcohol, produce in me exactly the same phenomena; it is
because the influence which has reached my centre, although it has arrived
this time via my psychic facet, has acted in the same manner and has so
produced the same double reaction.
This central cross-roads of my 'being' is, as we have seen, unconscious.
It is the original Unconscious from which flows all my consciousness. It
should not be conceived as a mere absence of consciousness, but as the
Absolute Thought which is up-stream of all conscious manifestation and
from which this latter springs. It is the No-Mind of Zen, from which issue all
our manifestations, mental and physical. We find again here the Creative
Triad: above the psychic (positive force) and the physical (negative force)
lies a superior conciliatory pole to which, by virtue of the apparent primacy
of the inferior positive force over the negative, we ought to give the name of
Absolute Mind (and not Absolute Matter), or, as in Zen, of No-Mind (and not
No-Body).
With regard to these essential ideas we necessarily ask ourselves what
difference there is between the natural man and the man who has attained
'realisation'. These two men exist by virtue of this central cross-roads at
which sits their creative principle; basically there is no difference between
them; and it is that moreover which Zen affirms. Zen affirms that these two
men are identical in constitution and that the natural man lacks nothing; the
man who has attained realisation has not acquired something which the
natural man lacked. However, if these two men are identical, their
manifestations differ. Why? Does it mean that the unconscious central crossroads
has become conscious at the moment of satori? This would have no
sense, the principle of consciousness being necessarily always above
consciousness itself, outside it, unconscious. No, the true answer is
otherwise: Let us say that everything happens in the natural man as though
his central cross-roads were asleep, passive; and that everything happens in
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