The ‘Egg’ is a symbol of birth. It represents a transition from one state of being to another, yet, unlike a womb-type birth, there is a distinct state of individual life where the being remains cocooned but separate from its mother.
With the realization of the first five (gross) fetters, the anagami is liberated from the sensory sphere and has only the most subtle attachments remaining that bind them to samsara. Their sense of being has alienated itself from the earthly and mundane Matrix (womb) that created it and now exists suspended in a kind of limbo, halfway between conditioned reality and nirvana.
The Alchemist is empty of worldly definition and no longer identifies with any part of the sensory sphere – but this no longer causes pain. They have let go of attempting to return to any prior definitions and now find a dark, but soft inner emptiness that becomes the fertile ground for their next development of being.
One’s inner reality is now pristine but utterly dark. Habitual thoughts that attempt to refer to concepts of self find themselves drawn into this utterly black, but somehow soft emptiness and simply cease. One can hardly realize it at the time, but one has quietly removed one’s fear of dying, which subtly changes everything.
The ‘outer’ parts of self – those that deal with ‘real life’ and get us fed, clothed, and sheltered, along with necessary responsibility and duty – turn completely outwards and effectively shield this inner darkness like a pregnant mother might protect her unborn child. These outer parts are our now-tamed ‘serpents’ of desire and ill-will, unified and crucified, now fiercely protecting their new master who is yet to manifest but currently egg-like.
Enlightenment is as sobering as it is wondrous. It is delightful initially to observe (or mostly contemplate as few will recognize these stages as they happen) such a dramatic transformation of being. Temptation does suddenly become more optional rather than beguiling. We must remember that enlightenment is primarily a disenchantment that involves some lights and drama, but on the whole it is de-hypnotizing.
The alchemist continues to tend their work, but now there is clear distinction between an outer and ‘functioning’ mode of being and this inner emptiness that is pregnant with potential. One must continue one’s duties – chop wood, fetch water, etc., in addition to turning any spare moment to problems of a much deeper nature.
Gradually the alchemist examines and analyzes the remaining desires to ‘be’. These include future existences, including potential heavenly rebirth. Whilst there remains any desire for such an existence there is attachment and ongoing karmic conditioning, otherwise known as Samsara. This is a particular challenge for the anagami who knows they are an anagami and what this means. One ultimately must reject the idea of a rebirth in the Fine Abodes, the most refined of heavens if one is to complete the whole work. This takes time as one must first reach the level of understanding to take such a proposal seriously.
Either sequentially or more realistically, simultaneously, the anagami must also consider any attachments to unbecoming, or annihilation. Suffering is hard work and often during nigredo one might have wished it all just to end. But it doesn’t end – that – is the salient point about Samsara, it is eternal. It has no beginning nor any end.
The alchemist, in their attempts to ‘purify’ subjective awareness and purge it of self must examine their innermost attachment to the concept of self. Recognizing that ‘self’ is an unnecessary and distorting distinction, they cut off the root of conceit. Now they can no longer compare themselves to any other, as both ‘self’ and ‘other’ are known to be delusional.
The remaining two fetters are closely related to one another and seem to be released together. Restlessness remains in an otherwise tranquil mind which can now disrupt the disciple’s progress. Self now is almost utterly empty but still remains.
Perceptions arise as normal and in this ‘create’ a sense of self, yet this sense of self is conceptually empty. One can almost see the Veil of Isis – the delusional division of awareness into an inner and outer awareness, one knows it is there, yet one is still firmly on the side of conditional reality.
For the arahant the Veil of Isis remains. Unless they continue training they still experience thoughts, feelings, sensations, etc. The Skandhas for the arahant remain yet they are perceived as being totally empty of intrinsic being – the arahant has no attachments or rejections of phenomena that we might recognize as phobias, fears, addictions, passions, favoring or sentiment.
The alchemist who is contemplating the last two fetters is on the cusp of recognizing through and through that ‘self’ is purely conceptual and not real. As they approach this realization there is hesitation and doubt in the authenticity of the dharma, or their meditation, or any number of different worries that are the last shreds of identity that one might cling to. It seems this can be particularly challenging to the meditators who can find themselves in a variety of ‘false’ but seemingly real states of full realization.
For the insight meditator it seems to be a combination of a few genuinely ‘odd’ experiences with lots and lots of research. Similarities between scripture and contemporary reports inspire confidence and commitment with one’s work. Suddenly you wake up and accept the dharma without reservation. Interestingly I have read accounts that even the tranquility meditators who might ‘wrestle’ with all manner of subtle lights, often reach arahantship when they give up trying, often feeling defeated.
The restlessness goes once one fully accepts one’s new paradigm of reality, based on a lack of distinct separateness we call ‘I’. The delusion is the hesitation and reluctance to accept what is often too vast for normal consideration. The whole purpose of ‘Togal’, (a Tibetan practice of visual projection which we’ll come to soon) is to awaken the disciple to the fact that they ‘live entirely within their own dream reality.’ Only when the disciple can ‘see this themselves’ can they develop the courage to seek and break their shackles.
After Albedo the alchemist finds themselves divided, but happy with this division. They have an inner purpose, goal or mission and this will develop. Meanwhile they are busy and on the whole, content. There is plenty of rewarding duties to keep one busy and in one’s free time one can develop one’s inner practice.
The ‘Birth’ of the Arahant is not a cracking open or breaking of this egg, although this is portrayed in some art. More, it is a removal of the concept of self from both inside and outside the egg, a simultaneous evacuation that leave the pure and untainted radiance of mind. There is, nor ever was, any philosopher.
With the complete removal of self from the subjective experience of the mind, a layer of delusion called ‘the reflection of phenomena’ ceases to occur – the ‘what’s in it for me’ no longer happens. This gradually permits the inner radiance of mind to perfuse all phenomena which become radiant and the Alchemist reaches Citrinitas or the yellowing stage of the Great Work.
Our work here therefore is to realize the five remaining subtle fetters. In Citrinitas I hope to offer you some guidance on how you might do this. Good Luck.
Further Reading
Buddhist Concepts
Alchemical Traditions
The Philosopher’s Egg: Buddhist Alchemy and Spiritual Transformation
Tags: Buddhism, Alchemy, Spiritual Development, Meditation, Enlightenment, Philosophy, Transformation, Mindfulness, Eastern Philosophy, Western Esotericism
The article “The Philosopher’s Egg” is based on a chapter from *Citrinitas*, the third volume in Dr. Simon Robinson’s groundbreaking series “A Course in Modern Alchemy.” This profound chapter explores the transformative stage where the spiritual seeker, having mastered the initial challenges, enters a unique state of conscious development symbolized by the cosmic egg.
*Citrinitas*, meaning “yellowness” in Latin, represents the third stage of the alchemical opus where inner radiance begins to manifest. The book weaves together Buddhist wisdom, Western esoteric traditions, and practical meditation techniques to guide readers through advanced spiritual territory. From the nature of consciousness and the subtle body to the mysteries of enlightenment, Dr. Robinson offers a comprehensive roadmap for those ready to venture beyond conventional spiritual practice.
This volume is particularly valuable for serious practitioners who have moved beyond basic meditation and seek deeper understanding. It explores fascinating concepts like Togal meditation, the Vajra body, and the subtle fetters that bind us to conditional existence. The author’s unique approach combines scholarly depth with personal insight, making complex esoteric concepts accessible without diminishing their profundity.
Having a physical copy allows for deeper study and reference of these transformative teachings