The Supreme Doctrine - neo-alchemist

THE ZEN UNCONSCIOUS
and not in the Unconscious'; and he sees the Freudian unconscious not indeed
as a real unconscious but as the deepest and most obscure source of the
discoursive consciousness, that is to say as the first mode of dualistic
consciousness.
Sharing this Zen point of view we ought to regard this subjectal
consciousness as our latent consciousness and not as the Unconscious.
Although latent it is no less active for that, and for our misfortune. The more
active it is, that is to say the more we debate our illusory problem beingnullity,
and the more we are distressed by doubt concerning our being, the
more we are deprived of the joyous original light, and the more our attention
is captured by the obscure depths. When a very great amount of our attention
is thus captured there only remains a little for our adaptation to the outside
world; it is what has been called 'lowering of the psychological tension', with
impossibility of concentration and all the symptoms of psychasthenia.
Since my subjectal consciousness is latent, since it is a kind of
unconscious consciousness, one can ask oneself by what means we have
knowledge of it and how we can speak of it. It is the observation of my
surface consciousness, and the need that I experience of understanding why it
functions as it functions, which lead me little by little to understand, by
mediate reasoning, the existence and the nature of this profound subjectal
consciousness in which is debated the action between my being and my
nullity. The immediate inner intuition of my profound state does not reveal to
me forms within it but gives me information concerning its luminosity (from
white to black, from light to dark) and concerning its dynamism (from calm
to agitation). This intuitive perception is interesting, for it allows me to
observe the relations which exist between my inner state and my
comportment, sentiments and actions. Just as the meaning of a dream is
found in its latent content and not in its manifest content, so the meaning of
my life, this other dream, is to be found in my latent consciousness, subjectal,
and not in my manifest consciousness, objectal. It is the thought of my latent
consciousness which determines my comportment and my manifest
consciousness.
In my latent consciousness in which is tried the action concerning my
being and my nullity, I desire to be acquitted, I desire to feel myself as being,
and I am terrified of my nullity. Let us see how the two phenomenal dualisms
of my being—'light-darkness' and 'agitation-immobility'—are connected with
this fundamental dualism being-nullity. Everything happens in me as though
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