The Supreme Doctrine - neo-alchemist

THE FIVE MODES OF THOUGHT
the man who has attained realisation as if his cross-roads were awake, active.
It is relatively easy to imagine the sleeping crossroads of the natural man; it is
indeed only a cross-roads, that is to say a place at which pass by all the
influences coming from the outside world. Crossing this simple 'place', the
influxes from without reach the secondary centres of the somatic and
psychical domains, centres which respond to them by automatic reactions.
The natural man, whose cross-roads is asleep, is an automaton. With the man
who has attained realisation the central cross-roads is not asleep, the Absolute
Original Thought is functioning there (although, once again, always
unconsciously). This Thought interprets the influx that has come from
without; conceiving things in their totality it sees this particular influx in the
totality of the universal context; it sees it, then, in its relativity, that is to say
that it sees it as it is really. It is to this vision, interpreted, 'enlightened' (the
'third eye' opened in the centre of the unconscious), and no longer to a vision
deformed by lack of context, that the secondary centres are going to react
now, and their reaction will be adequate to the reality. The natural man was a
machine whose reflexes were conditioned by such and such a particular
aspect of the outside world; the man who has attained realisation is a machine
whose reflexes are conditioned by the totality of the cosmos as represented
by such a particular aspect; he is identical with the Cosmic Principle (in so
far as this manifests itself), and he manifests himself, like this Principle, in a
pure independent invention.
This Absolute Thought, Universal, Unconscious, when it functions in
the centre of man, constitutes Absolute Wisdom, incommensurable evidently
with any formal intelligence; in fact this Wisdom is in-formal, preceding all
form, and is the first cause of all form.
We have said that the Unconscious Universal Thought sleeps at the
centre of the natural man, and that it is awakened at the centre of the man
who has attained realisation. Let us see now that the sleep of this Absolute
Thought knows degrees, and that these degrees are disposed in inverse order
to the five modes of thought of the natural man. When the natural man sleeps
without dreams, the Absolute Thought is as though awakened in him (more
precisely, is not asleep) and this man is altogether like the man who has
attained realisation; but this does not manifest at all in his consciousness
because he has not at that time any consciousness; it is manifested only in the
harmonious and re-creative operation of his vegetative life. As soon as this
man begins to dream, that is to say as soon as his formal mind begins to
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