An alchemist must orientate themselves and uncover the very roots of being.
Consciousness, which is initially mistaken as self, arises only through cognitive moments when the mind considers objects of conditioned reality. There is a deep awareness that is so subtle that we forget its presence, and by the time we are adults, we are completely invested in only the consciousness ‘part’ of our delusion.
Until we develop an appreciation of this deep awareness, our total sense of being is dependent on objects and their perception. In what is a stream of disjoined moments of awareness, we bring together the idea that ‘this’ is our being, when in truth these are just delusions of being that are contained within a greater and continuously present pristine awareness.
The Wheel of Samsara
Within this pristine awareness, living beings follow habitual delusions and form ideas of temporary existences in which they dwell, and endure existence after existence. Karmic conditioning drives the being up into heavenly existences and down into hellish suffering. This is the wheel of samsara in which beings are condemned to eternally cycle.
The alchemist, being human, is in the best position to see through the mental delusions that bind one to samsara. By realizing the fetters and through understanding karma, they can eventually master primordial habits and cut off further karmic creations.
Consciousness and Rebirth
The ‘quality’ (type) of rebirth-linking consciousness determines which type of being we are, which determines our plane of rebirth. This citta forms the life continuum of the being, which in the sensory realm is bound to the physical heart base of the physical body of the being. The mental realms of the heavens arise through a self-sustaining life continuum of a special type of citta called jhana, which is a wholesome form or formless resultant citta.
The Nature of Hell Realms
Hellish ‘rebirth’ is also mental, but here there is a relatively simple life continuum which is an investigating consciousness associated with displeasure. Hellish rebirth seems to arise when there is denial about accepting responsibility for one’s actions – which prevents the normal ‘untangling’ of these five sense and single mind consciousnesses upon death. Remaining ‘tangled’, these consciousnesses experience one another in repetitive loops. This accounts both for the experience of a personally tailored Hell and its repetitive and tortuous nature. Time in Hell is uncertain and lasts until one’s ‘karma is spent’. This would suggest Hell ‘ceases’ the moment one accepts and recognizes one’s misdeeds, which permit the full untangling process to complete.
Hell Beings and Consciousness
In hell beings, which are often ‘higher’ beings, i.e., not animals but corrupted humans or devas, there is an excess of ill-will or anger. Here, the bhavanga of hell beings is an investigating consciousness associated with displeasure or pain. This means, for a hell-being, their ‘resting awareness’ is inherently displeasurable. This makes sense once one understands karma. The being who, through ignorance, has created significant unwholesome karma based on ill-will will find themselves surrounded by disagreeable resultant consciousness. They will be shallow, with no regard to self, more a greater focus on self-interest rather than ‘self’, which will also be repulsive. In fact, it might be the actual denial of any responsible self, as a way to not acknowledge one’s terrible actions.
So the hell-beings (demons and ghosts) live in an abstracted hell where they cannot even tolerate their own self-concept. Everything, even existence is unpleasant, and likely the pervading sense of being is one of frustrated disappointment or victimhood.
Animal Consciousness
In animals, who largely lack rationality, karma is habitual and the mode of being is rooted in ignorance. We use the same citta that forms the bhavanga of animals in the cognitive process which is an investigating consciousness with neutral feelings. This type of awareness is the ‘resting awareness’ of animals. There is no regard to ‘self’ beyond satisfying one’s immediate most need.
In order to ‘qualify’ for human rebirth, one must have a minimum of a double-rooted wholesome resultant consciousness formed through the death cognitive series of the prior existence. This means for an animal to be reborn human, the dying moment of the animal has to have enough significant karma to create such a resultant citta.
It is very rare for an animal to be reborn human when one considers the size of the animal kingdom, yet it is easy to find examples of animals that are almost there, such as pets and social animals like apes and whales.
Human and Divine Realms
Humans that take to the dharma easily are those with an additional wholesome root, wisdom. This extra root seems to add a perspective of abstraction to beings that ultimately allows an introspective analysis of being. Such individuals find conceptualization easy and can progress quickly within insight-based practice.
Humans who develop jhanic ability and maintain them upon reaching physical death can take the jhanic resultant citta they produced during life as the rebirth linking consciousness and create a jhanic bhavanga that permits existence in the heavenly realms. Pious individuals who deliberately or naturally developed profound abilities of concentration therefore can be reborn as devas (angels) or even what are called Brahma Gods depending on skill in jhana. I suspect they may belong in (as) stars if you are looking for a location, as they build worlds within light.
The Brahma Heavens and Beyond
There are five types of jhanic resultant consciousness that becomes the bhavanga of these beings, meaning there are five major divisions in the Brahma Heavens. There are also sub-levels in each division, based on one’s mastery of each type of jhana. There is a sixth, higher heaven but this is exclusive to anagamis who, being non-returners will not experience another sensory sphere rebirth. Anagamis who die before reaching arahantship still have to realize the subtle fetters – so they take a last rebirth in this highest and most subtle level called the ‘Fine Abodes’. Anagamis still have subtle attachments (to self) which means they are still bound to samsara, but, having cut the sensory fetters are reborn in the highest heaven.
If a human meditator gains stability in the formless planes then resultant citta created can form the focus of a formless rebirth. Here even the bhavanga becomes abstracted and it is possible to be reborn in some very abstract places. Here there is only mind, no senses, space or dimension outside of mind.
Is this starting to make sense? Samsara is where we start as alchemists and our next stage is learning how to extricate ourselves from its subtle and beguiling grasp.
Further Reading
The article you’ve just read is based on a Chapter from “Albedo,” the second volume in Dr. Simon Robinson’s groundbreaking series “A Course in Modern Alchemy.” This deeply insightful work explores the intersection of Buddhist wisdom and Western alchemical traditions, offering a unique perspective on consciousness, karma, and spiritual transformation.
Albedo represents the “whitening” stage of the alchemical process, where the practitioner begins to understand and transform their consciousness through deep insight into karma and reality’s true nature. The book is meticulously structured into four sections – Mythos, Dharma, Object, and Subject – each approaching the spiritual journey from different angles while maintaining a practical, accessible approach to profound concepts.
At its core, Albedo teaches the mechanisms of consciousness transformation, exploring everything from the seven deadly sins to the nature of heavenly and hellish realms. Dr. Robinson masterfully weaves together Buddhist concepts with Western mystical traditions, making ancient wisdom relevant and practical for the modern seeker.
The physical book includes detailed illustrations and diagrams that enhance understanding of these profound concepts.