1.3.7. Path Consciousness
“The secret of alchemy is this: there is a way of manipulating matter and energy so as to produce what modern scientists call a ‘field of force’. This field acts on the observer and puts him in a privileged position vis-à-vis the universe.”
Path consciousness represents a pivotal moment in spiritual awakening where the mind directly experiences nibbāna. This chapter explores the nature of these transformative states of consciousness, examining how they arise, their relationship to the stages of enlightenment, and the conditions necessary for their emergence. We’ll investigate the different types of consciousness involved in spiritual breakthrough and understand why these experiences cannot be forced but must arise naturally through proper cultivation of mind.
In truth, when we say path consciousness, we mean a type of citta (consciousness or mind-state) that has taken nibbāna as its object. For one situated in nibbāna, awareness transcends consciousness, and whilst cittas still arise in the Arahant (fully enlightened being), they lack any karmic potential and are simply part of the enlightened awareness.
The citta that takes nibbāna must be a triple-rooted wholesome consciousness with all of the beautiful mental factors (sobhana cetasikas) and wisdom (pañña). One cannot expect to deliberately cultivate path consciousness if one’s mind is fixed on gain or profit. Indeed, the sacrifices one makes to find and walk the path must be without condition.
For the Sotāpanna, or stream-enterer, just prior to realisation they experience a citta called change of lineage (gotrabhū). This is the point they let go of worldly concepts about self and make a commitment towards the unknown. This is not something one decides, but often manifests as a profound and frequently unrecognised inner conflict that can bring great despair and hopelessness.
As we know, there are four path moments, each followed by two fruition moments in two-rooted individuals or three path moments in those with three roots.
The path moment (magga-citta) is when the fetters (saṃyojana) are broken. For the first three fetters, this might be the last of the three, meaning there might have been growing doubt before this point. The first three fetters are broken with the first path moment. The next two fetters are weakened but not broken by the second path moment. At the third path moment, the fourth and fifth fetters are broken, which means for the Anāgāmī (non-returner), they have cut the first five fetters and eliminated sensuous plane rebirth.
The fourth and final path moment is the point where all fetters, the first five gross fetters and the last five subtle fetters, are broken.
Each path moment is therefore an aha moment of increasing fundamental depth.
The cittas that follow this aha moment embody the implications of this new perspective. These implications invariably liberate the individual from attachments that cause suffering. These fruit moments (phala-citta) are therefore deeply calming and can be relived by the disciple at will with minimal training.
The fruit cittas are resultant consciousnesses that act as new grounds of being for the disciple. This is the lowest reference point of any self. As each offers liberating wisdom, it tends to soothe and calm the disciple.
There are, as we have learned, four path cittas and four fruit cittas.
These cittas are still mundane, but are classed as jhāna due to their self-sustaining nature; each citta is triple-rooted and wholesome.
Even a disciple with modest skill in jhāna is considered to have experienced an equivalent state if they attain path consciousness.
Those who have established jhanic practice might, if their mastery is sufficient, experience path moments at deeper levels of jhāna, second through to fifth.
This means there are forty types of these cittas that all take nibbāna as their object. Four stages each with a path and fruit consciousness—eight types, each of five levels of possible jhāna.
The most important aspect in developing the conditions is the cultivation of the beautiful mental factors and wisdom, which provides the citta with the conditions necessary to take nibbāna as its object.
You cannot force enlightenment, only create the conditions for its arising.
In conclusion, the path to enlightenment unfolds naturally when the right conditions are present. Like a lotus flower emerging from muddy waters, the mind gradually purifies itself through understanding and letting go. The journey through the various stages of enlightenment is not a matter of willpower but of allowing wisdom to arise through the cultivation of wholesome states and the gradual dissolution of the fetters that bind us to suffering.
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.