1.2.12. The Eightfold Noble Path
“The path is like an ancient road leading to a long-lost city. One does not create the path — one discovers it.”
The Eightfold Noble Path represents the Buddha’s systematic approach to spiritual transformation, offering a comprehensive framework for moving from fundamental ignorance to enlightened awareness. This chapter explores each aspect of the path, showing how these eight interconnected factors work together to create the conditions necessary for spiritual breakthrough. While rooted in Buddhist tradition, these principles align perfectly with the alchemical Great Work, providing practical guidance for the aspiring alchemist seeking to transmute their consciousness.
Fundamental ignorance means we are born spiritually blind. With the exception of very few individuals, we all succumb and fall into materiality. We learn that we are a body that lives in a hostile, dangerous and ultimately lethal world.
Opening the dharma eye requires pulling away the mind from the distractions of the five senses (pañcandriya) and mind (manas). This requires the development of a mental faculty named I will know the unknown (abhiññā). A certain leap of consciousness occurs where normal awareness is momentarily replaced with transcendental awareness. This moment and viewpoint completely transcends normal concerns and, if misunderstood, creates confusion that manifests as mental illness.
The initiate or trainee alchemist cannot know the transcendental personally, or they would no longer be a trainee. They can only prepare the raw material and stick diligently to this task until the breakthrough occurs. It cannot be made to happen, yet when the conditions are right, it is inevitable.
Approaching the Path
I recommend studying the eight factors (aṭṭhaṅgika magga); these are the syllabus. More rapid progress is likely if one makes a resolve to simultaneously strive to meet these qualities, although those at the beginning of the path will find the early qualities both easier to satisfy and understand.
Towards the end of the path, the meaning of each part deepens, and the focus is more on the latter qualities, as the former qualities are satisfied relatively easily.
The eight factors are like guiding principles that lead one to the first and subsequent path consciousnesses. These are the four consciousnesses or moments of realisation that mark each stage of the path (magga-phala).
Right Intention (Sammā-saṅkappa)
This is the first and necessary factor that sets the scene for the challenge we face. The commitment must be complete. Often the degree of commitment will compete with other duties and responsibilities, which is why it is recommended to leave and join a monastery.
However, whatever the degree of commitment, the most important thing is tenacity, at least in the beginning. Until one opens the dharma eye, one is looking for a door in the dark that one isn’t sure actually exists. This is why faith (saddhā) is necessary; one cannot know if the path is really there.
Right Speech (Sammā-vācā)
We have two ways of expressing ourselves: either verbally (including written forms) or physically. Both actions create karma. Generally, we think that verbal expression is less harmful than physical, yet this is erroneous. If we lie, gossip and swear, we are habitually creating karma, which returns to us as unpleasantness and disdain with our experiences. Only by resisting the temptations to speak harshly, unnecessarily or untruthfully do we attain the abstinence, right speech, which is a beautiful mental factor that stabilises the citta and permits higher awareness.
Right Action (Sammā-kammanta)
The path of the Alchemist is one of virtue. Only by recognising one’s harmful actions in speech and deed can the alchemist take control of habits. Killing, stealing and sexual misconduct all will keep tranquillity at bay. Such actions arise through unwholesome states of consciousness and so are bound to create unpleasant states of mind. This is additional to any societal repercussions from such acts.
Right Livelihood (Sammā-ājīva)
The commitment is absolute, and our immediate goal is to develop a skilful use of karma. There is no point being personally kind and truthful whilst working in a slaughterhouse or selling arms to kill others. Karma does not differentiate between what was and wasn’t on work-time.
Right Effort (Sammā-vāyāma)
This is an ongoing resolve to reach tranquillity by avoiding unwholesome states marked by delusion (moha), greed (lobha) and hatred (dosa). The effort must be continuous, without relapse, as this risks losing all the progress thus gained. The effort is analogous to the heat applied to the retort, which contains the raw material of Subjective Reality.
Right Mindfulness (Sammā-sati)
Mindfulness is paying attention to what is happening here and now. Mindfulness develops from reflective wisdom into the presence of a detached viewpoint that seems to always be there, even during sleep. This mindfulness must be right, i.e. directed towards deepening one’s understanding of the dharma, eventually developing into insight (vipassanā).
Right Concentration (Sammā-samādhi)
Concentration means the necessary mental tranquillity and focus that allows refined states of consciousness called jhāna. While mastery of jhāna is helpful, it is not essential for breakthrough, as wisdom alone can lead to transcendental insight through dry insight methods.
Right View (Sammā-diṭṭhi)
View means both perspective and attitude toward the work. This factor allows the disciple to complete the path. Ultimately it pertains to personal sacrifice. Following the path means sacrificing the comfort of normal perspectives. This is neither easy nor particularly safe, but it is irreversible and transformative.
This text is excerpted from the book Nigredo: A Course in Modern Alchemy. The complete book includes additional study guides, resources, and appendices. View the full book here.