The path I follow, if categorization were necessary, aligns with the path of bare insight. Yet, considering the elusive nature of even ‘dharma’, we must acknowledge that all paths would naturally vary.
The Nature of Alchemy
My interpretation of alchemy sees it primarily as an intellectual pursuit, with a secondary, often understated path of ‘intoxication’. If alchemy truly represents a ‘spiritual process’, then laboratory equipment serves merely as symbols. Nothing physical manifests – the red stone metaphorically represents faith, often inspired by seemingly miraculous events.
The intellectuals studying alchemy typically gained their scholarly abilities through ecclesiastical education, alongside basic chemistry – primarily used for alcohol distillation. These alchemists undoubtedly worked with various medicinal preparations, some with intoxicating properties.
Faith and Understanding
Successful alchemists consistently emphasize faith’s importance in their practice. This faith might have been primary – a childhood-rooted divine faith common to Christian and Islamic mystics – or secondary, acquired through rational contemplation, as evidenced by those who created detailed diagrams of divine structure.
Buddhist Perspectives
Buddhism teaches that both Hinayana and Mahayana paths require jhanic experience, commonly encountered semi-spontaneously during religious ecstasy. This might represent a universal stage in enlightenment processes. However, intellectuals often struggle with mental proliferation, hindering their ability to achieve the tranquility necessary for jhanic experience.
For these alchemists, the path of dry insight would match more closely. Being the ‘scientists’ of any era, they would have access to at least the knowledge about intoxication, and I am sure be fascinated by whatever concept of mind was currently believed. Often such individuals worked in the healing arts, again putting them in close proximity to pain-killers and anaesthetic concoctions.
The Journey of Understanding
We have explored the alienation and depression that arises through uncontrolled introspection and mental proliferation. It is therefore not difficult to imagine that certain alchemists might have used intoxicants, sometimes even accidentally, and during this, experienced jhana. Many might have then become addicted, sometimes suffering confusion, insanity and death.
But for some, this experience would manifest a curiosity which would eventually become a path to a greater understanding.
Reflecting on Your Own Path
When we start on ‘a path’ we might spend a significant amount of time trying to categorize ourselves and where on the path we might be. This is acceptable, but unnecessary and only a hindrance, for two reasons:
- Any evaluation of self – the person who we are trying to place on this path – is ego. We can only either be too self-critical or not self-critical enough, making error impossible to avoid. We cannot ‘know’ ourselves truly, simply because such a ‘thing’ doesn’t exist. We can only imagine we exist, and doing so, invokes the mechanism of ego. This is why we are encouraged to conceptualize self as empty or like ‘space’ until we abandon conceptualization altogether.
- The need for the path is simply conceptual – we use this ‘concept’ as a mechanism to ‘position’ the mind in a way that it becomes receptive to the pointing out instructions. Once we ‘get’ the pointing out instructions, all of conceptual reality is now seen as unsatisfactory and illusory.
The Nature of Abandonment
How can one abandon something that does not exist? Everything comes together perfectly. Ultimately one must transcend all duality. Yet, from a duality-point-of-view, surely this is just another duality – the different position of transcendental and non-transcendental beings. However, this is merely a cognitive illusion.
Once one ‘reaches the other shore’ one actually ceases to see any shore whatsoever. The best way to understand this is to consider how our concept of path is changing.
The Path of Understanding
Until we ‘get’ the pointing out instructions, we follow and have faith in the dharma. For some, their diligence and effort pays off and they progress. The path seems a real thing and effective guide.
However, once they understand the pointing out instructions or the dharma of the Diamond Sutra, they recognize that even dharmas are illusory and now their ‘path’ takes them towards non-dual, non-cognitive awareness. Recognizing all cognitions as illusory and simply a feature of karma mixed with deluded awareness, they learn to pull their awareness out of samsara and eventually stop all samsaric thought.
The Map and Territory
Until we understand the pointing out instructions we need a map. This map is labeled ‘samsara’ where we currently stand, and ‘nirvana’ where we hope to travel. Through this map we develop skills in tranquility and insight, which ultimately takes us towards our goal. However, when we get close enough to actually physically see our goal, we no longer use the map.
The Dharma is a guidebook, and like all guidebooks it becomes dated – it is impermanent. The Buddha tells us this in the Diamond Sutra. Those who arrive at this destination will inevitably write their own updated guidebooks.
A Metaphor for Nirvana and Samsara
The Buddhas and Bodhisattvas (of eighth bhumi and higher) are like people standing on dry land, high above some turbulent and stormy seas. These ‘beings’ dwell in a position that transcends the turmoil of recurrent rebirths, driven by delusion into the six realms of beings. The Arahants might be considered to be on dry land, but closer to the crashing waves and within range of damp sea mist – they dwell, relatively untouched but still experience phenomena.
Sentient beings dwell in this sea, unanchored and driven by delusory attachments, aversions and ignorance.
Understanding the Three Types of Being
The major difference between these three types of being (Buddhas/Bodhisattvas on the dry land; Arahants on the wet land and Sentient beings lost in this sea) lies in the degree their awareness includes ‘thinking’.
Buddhas and Bodhisattvas on the eighth or higher bhumis have eradicated duality and dwell either continuously (a Buddha) or during meditation (a Bodhisattva) in non-dual, non-cognitive awareness. Remember Samsara ‘is’ thinking. Once thinking ceases then so does duality.
The Arahant’s Experience
Arahants, who dwell in ‘nirvana with residues’, still experience the arising of phenomena, but having recognized the complete absence of any real self, there is no clinging to any phenomena. Thus they are ‘liberated’ but when compared to a Buddha, they experience a ‘less pure’ experience of nirvana. When they physically die, they will achieve full enlightenment during the bardo of clear light where they recognize the sambhogakaya.
The Pointing Out Instructions
This is the keystone of Rubedo. It is like we have arrived to where our map shows us to be, and now we must scan the landscape to physically recognize our destination.
For the alchemist our instruction now is to recognize the undesirability of mental proliferation, and thinking in general. We recognize ‘duality’ is maintained by perception, and every act of cognition, which creates a mental ‘object’ and therefore ‘subject’, is now our enemy.
The Cosmic Joke
When we recognize our delusion there is almost no feeling – it is neither joyous nor tragic. A good comparison would be getting angry about misplacing your glasses, only to find them on your head.
Furthermore, once mental proliferation ceases there arises a subtle but pervasive bliss. This increases one’s tolerance to others’ difficulties with their delusions. There is a patient acceptance of others’ struggles and a deepening of compassion.
Our Gravity of Being
Now, we recognize our heavy obscurement and have our final instruction. Our final orientation is to recognize the noise within, and without, are the same thing. By focusing on awareness alone we bring our attention to our intrinsic buddha-nature and now can sit, and develop patience through effortlessness.
We carry the weight of innumerable incarnations, every decision is imprinted on our continuum. Only now, we can finally see these imperfections and are close to their remedy.
Keep searching.
Further Reading and Resources
Based on the search results, I’ll provide updated further reading resources that are more relevant to the advanced topics in your article:
Core Concepts
- Bhūmi (Buddhism) – Wikipedia – Explores the progressive levels of spiritual development on the bodhisattva path
- Buddhist Paths to Liberation – Wikipedia – Details the various paths and stages of Buddhist practice
- Bodhisattva – Wikipedia – Comprehensive overview of the bodhisattva concept and path
Historical Context
- Longchenpa – Wikipedia – Biography and works of the influential Nyingma scholar who systematized Dzogchen thought
- Mahāyāna – Wikipedia – Detailed exploration of the Great Vehicle tradition and its development
- Buddhāvataṃsaka Sūtra – Wikipedia – Important text discussing bodhisattva stages and path
Video Resources
- “The Bodhisattva Path in Mahayana Buddhism” – Comprehensive overview of the bodhisattva concept
- “Stages of the Path: The Origins of the Bodhisattva Bhumis” – Academic lecture on the development of the bhūmi system
- “Introduction to Mahayana Buddhism” Foundational concepts of Mahayana tradition[8]
This fascinating article is based on a chapter from “Rubedo,” the highly anticipated fourth instalment in Dr. Simon Robinson’s groundbreaking series “A Course in Modern Alchemy.” Currently being researched and written for publication in 2026, this work promises to be the culmination of Dr. Robinson’s exploration into modern spiritual alchemy and consciousness transformation.
Rubedo, meaning “redness” in Latin, delves deep into the final stage of the alchemical opus – the integration and manifestation of spiritual wisdom. The book weaves together Buddhist concepts like dzogchen and mahamudra with Western esoteric traditions, offering a unique synthesis for contemporary seekers. Through chapters exploring dreams, magical illusion, and the nature of mind itself, Dr. Robinson guides readers through advanced practices for recognizing the dreamlike nature of reality and accessing deeper states of awareness.
The work stands as a bridge between ancient wisdom and modern understanding, making profound spiritual concepts accessible without diluting their transformative power. Drawing from sources like Longchenpa’s “Finding Rest in Illusion” and Padmasambhava’s terma teachings, Rubedo offers practical guidance for those ready to undertake serious inner work. While this preview offers valuable insights, the complete published work will include extensive commentary, practical exercises, and detailed instructions for implementing these teachings in daily life.