The path of the alchemist is rapid compared to the Bodhisattva on the Mahayana path – if we assume that the Great Work – the creation and purification of the Philosopher’s Stone takes place in a single existence.
The Nature of Path and Practitioner
Remember what we have learned from the Diamond Sutra – there really are no such things as Bodhisattvas or Alchemists beyond the concept of such. This recognition helps immensely. We understand that both Bodhisattva and Alchemist are just descriptions of a deeper, generally undefinable process. If you become disheartened by stories or definitions of absolute sacrifice or years of practice, remember your path might be nothing like this. Bodhisattvas might use the example of enduring merciless physical torture, but for you, the development of patience might simply mean returning to work a difficult shift with kindness and compassion.
The Alchemist, like the Bodhisattva, might have mastered their own ‘inner’ composure and eradicated spontaneous ill-will, yet they remain far from the unshakable peace of a Buddha.
The Three Vehicles of Buddhism
In our Spiritual Quest, we have explored the Theravada – the foundational vehicle – which takes us from Sotapanna through to Arahant. This is a vehicle of individual liberation that frees oneself from attachment to samsara. Some ‘enlightenment’ occurs, but this is not the great, mirror-like enlightenment of the fully enlightened Buddha.
The Mahayana, or great vehicle, is that of the Bodhisattva. This path has profound parallels to our alchemical journey, and we can learn a great deal from its teachings. The Mahayana is naturally extensive – a process that through countless existences results in the perfection of the paramis, which clear both afflictive and cognitive obstructions.
The Vajrayana, or diamond vehicle (sometimes called the thunderbolt vehicle), most closely aligns with what the ‘alchemist’ must pursue. It theoretically permits both liberation and full enlightenment in a single lifetime. If the Mahayana represents the natural development of the Bodhisattva, the Vajrayana embodies an accelerated and modified-through-understanding approach to the ‘science’ of enlightenment.
Esoteric Practices and Direct Realization
The more esoteric branches of Buddhism, often but not exclusively Tibetan, incorporate forms of the Mahayana path that through ‘occult’ manipulation result in accelerated progression. Like western Alchemy, some practices involve deity visualization, with meditative manifestation of geometric light structures and entire families of deities and their consorts. Practices like Chöd involve ritualized offerings of the skandhas, parallel to the Christian eucharist, though superficially more alarming.
For practitioners of the highest understanding, the Uttaratantra Shastra provides direct means to ‘see’ through layers of afflictive and cognitive obstructions. The master’s guidance comes through ‘pointing out instructions’ or ‘pith instructions’ which cut through (Trekchö) all unnecessary and obscuring mental layers.
The Uttaratantra Shastra: A Transmission of Future Wisdom
The history of the Uttaratantra Shastra itself embodies profound teaching. As a Shastra rather than a sutra, it comes not from Shakyamuni Buddha but as a transmission from Maitreya, the future Buddha. The text emerged through remarkable circumstances: A mother, unable to become a disciple herself, raised two sons who became great masters. One son spent twelve years attempting to receive Maitreya’s teachings. His breakthrough came when he encountered a dying dog infested with maggots. Demonstrating ultimate compassion, he cut his own flesh to save both dog and maggots. At this moment, Maitreya revealed that the dog was his manifestation – present all along, awaiting this demonstration of genuine sacrifice.
The Direct Path to Realization
The Uttaratantra Shastra, which we will explore in Rubedo, takes a direct approach to realization – encouraging mind to see mind itself. Our entrapment in samsara stems from mind seeing only its own creations – the skandhas of form, feeling, perception, mental formations, and consciousness. Mind perceives only conditioned reality and mistakes this for ultimate truth.
A single moment of mind seeing pure mind would bring full enlightenment. However – and this is crucial – reaching this point requires mastering effortlessness. Neither trying nor not-trying serves us, as both maintain mental agitation. Any purpose, direction, or effort keeps the mind disturbed.
The Path of No Path
We must ultimately forget we are seeking anything. While this might seem like one of the most challenging aspects of the path, its very difficulty is just another concept to transcend.
Our approach encompasses both gradual and sudden methods. The path now consists simply of those obstructions remaining between our current awareness and that of the fully enlightened tathagata. We will address these obstructions progressively as we explore each Bhumi, while simultaneously familiarizing ourselves with effortless and pathless practice.
If you grasp the implications, you’ll understand why absolute precision in previous work holds little ultimate importance. Remember, I am guiding you to the end of all you know, where we must step forth and abandon everything. This sounds dramatic until one realizes that ‘mind’ itself is just a concept.
Take your time, recognize that the path lies right before your face. Smile, you have accomplished a great deal to reach this point.
Further Reading
Books
- “The Uttaratantra Shastra” by Maitreya/Asanga (Snow Lion Publications)
- “Cutting Through Spiritual Materialism” by Chögyam Trungpa (Shambhala)
- “The Crystal and the Way of Light” by Namkhai Norbu (Snow Lion Publications)
Online Resources
Video Resources
- Introduction to Dzogchen by Yongey Mingyur Rinpoche
- Vajrayogini – Instructions for Cutting Through Delusion (Trekchö) – Dzogchen
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