In the alchemical journey, there comes a critical phase where the apprentice discovers that their personality and sense of self are merely constructs of circumstance. Deep within, they develop what mystics call “The Faculty of I Will Know the Unknown” – an innate capacity to perceive beyond conditioned reality. This faculty, though initially immature, manifests as a growing skepticism toward conventional understanding.
As this inner sight develops, a subtle faith in the inauthentic nature of perceived reality emerges, allowing one to question deeply held beliefs. Doubt becomes a sacred tool, gradually eroding the edifice of conditioned existence. When the alchemist discovers a potential path – whether through direct observation or an established system of enlightenment – even a small measure of faith becomes crucial. This faith need not be overwhelming; a mere glimpse of possibility suffices.
Understanding deepens, though the dissolving personality, under siege from doubt, manifests distressing symptoms. This period often proves treacherous for the alchemist, frequently resulting in the dissolution of material security. In truth, these are merely the death throes of the conditioned self. The alchemist’s suffering stems from clinging to this dying construct without sufficient faith in what lies beyond.
The breakthrough arrives with the recognition that living without self-definition is not only possible but liberating. As resistance fades, a spacious acceptance floods the being. Life reveals its coherence, with former dissatisfactions now appearing as essential elements of a greater whole.
This transformation occurs through releasing attachment to identity while recognizing the limitations of conventional morality and ritual. The faculty of “I Will Know the Unknown” reaches maturity when doubt in conditioned reality creates space for authentic faith to flourish. At its peak – and it need not be monumental – this faculty propels ordinary awareness into the transcendent, if only momentarily.
The Dark Night typically becomes recognizable only in retrospect. Though the troubled mind often struggles to maintain focus during this phase, understanding this process allows us to better support those navigating this most challenging spiritual passage.
In alchemical terms, this is where the Philosophers’ Stone first manifests – the nigredo (blackening phase) consolidating into unified darkness. Once integrated, this darkness loses its sting. The alchemist, freed from conventional constraints and invigorated by glimpses of unconditioned reality, approaches their work with renewed purpose. Through deepening understanding of karma, they learn to work skillfully with cause and effect, gradually transforming honest darkness into honest purity – the process known as albedo (whitening).
As St. John of the Cross beautifully captured in his timeless poem, this journey moves through darkness toward divine union. His verses illuminate the paradox of finding guidance in darkness and discovering love through apparent loss. The poem serves as a testament to the universal nature of this transformative passage, where the seeker becomes one with the sought.
We shall explore the intricacies of the Dark Night more deeply in our final discussion of this series.
The Dark Night of the Soul
By St. John of the Cross
Translated By David Lewis
In a dark night, With anxious love inflamed, O, happy lot! Forth unobserved I went, My house being now at rest. In darkness and in safety, By the secret ladder, disguised, O, happy lot! In darkness and concealment, My house being now at rest. In that happy night, In secret, seen of none, Seeing nought myself, Without other light or guide Save that which in my heart was burning. That light guided me More surely than the noonday sun To the place where He was waiting for me, Whom I knew well, And where none appeared. O, guiding night; O, night more lovely than the dawn; O, night that hast united The lover with His beloved, And changed her into her love. On my flowery bosom, Kept whole for Him alone, There He reposed and slept; And I cherished Him, and the waving Of the cedars fanned Him. As His hair floated in the breeze That from the turret blew, He struck me on the neck With His gentle hand, And all sensation left me. I continued in oblivion lost, My head was resting on my love; Lost to all things and myself, And, amid the lilies forgotten, Threw all my cares away.
Further Reading
- “Dark Night of the Soul” by St. John of the Cross (translated by Mirabai Starr) – book.
- “Christian Mysticism” – Wikipedia.
- “Going through the Dark Night of the Soul” – Youtube video
- “Interior Castle” by St. Teresa of Avila – book.
- “The Collected Works of C.G. Jung” – book.
This passage is based on a chapter from “Nigredo,” the first volume in Dr. Simon Robinson’s groundbreaking series “A Course in Modern Alchemy.” As a comprehensive introduction to spiritual alchemy, this work masterfully bridges ancient wisdom with contemporary understanding[1].
The book explores the transformative journey through the “dark night of the soul,” explaining how the aspiring alchemist must first confront their own psychological shadows before true spiritual transformation can begin. Dr. Robinson skillfully weaves together Buddhist philosophy, Western mysticism, and psychological insights to illuminate the path of inner transmutation. At its heart, the work reveals how the “nigredo” or blackening phase represents both a psychological death and rebirth – a necessary first step in the greater alchemical opus.
What makes this text particularly valuable is its practical approach to traditionally cryptic alchemical concepts. Rather than getting lost in obscure symbolism, Dr. Robinson provides clear guidance for navigating the challenging terrain of spiritual development, from understanding the “Fisher King Wound” to recognising the emergence of the philosopher’s stone within one’s own consciousness.
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