Alchemy is a soteriological practice, a means by which we attain salvation. Decision making is centered around the alchemical logic of elemental energies that are conducive or not conducive to achieving union with one's full potential; through transmutation of the soul to a higher paradigm of consciousness into a new mode of being wherein you mesh with the deeper, humbling and all-pervading true alchemical "gold".
The alchemical element most strongly associated with consciousness, is aether, void or quintessence. Aether permeates all matter, but rather than providing a medium through which light travels or the basis for alchemical medicine as with medieval quintessence, aether is more properly conceived as the instantiation of mind in any information-bearing system. That is, even a rock or a thermometer, to borrow from philosopher David Chalmer's panpsychism, can be said to be conscious (or participating in mind / aether) to differing degrees.
Thus the logic of alchemical practice is driven by combination of aether/void with the fire, earth, air and water elementals (perhaps these could be represented as personality traits, specific virtues or general approaches/schools addressing the alchemical praxis of mind). The aim, as above, is soteriological, to transmute phenomenological existence itself to an expanded plane of awareness wherein one can be said to have dissolved into the universal aether.
Zosimos of Panopolis was a late 3rd century AD Gnostic alchemist from Roman Egypt. The Visions of Zosimos wrote:
There are two sciences and two wisdoms, that of the Egyptians and that
of the Hebrews, which latter is confirmed by divine justice. The
science and wisdom of the most excellent dominate the one and the
other. Both originate in olden times. Their origin is without a king,
autonomous and immaterial; it is not concerned with material and
corruptible bodies, it operates, without submitting to strange
influences, supported by prayer and divine grace.
The symbol of chemistry is drawn from the creation by its adepts, who
cleanse and save the divine soul bound in the elements, and who free
the divine spirit from its mixture with the flesh.
As the sun is, so to speak, a flower of the fire and (simultaneously)
the heavenly sun, the right eye of the world, so copper when it
blooms—that is when it takes the color of gold, through
purification—becomes a terrestrial sun, which is king of the earth, as
the sun is king of heaven.
In your world, alchemy of mind is a contemplative/meditative practice where the alchemical vessel is imagined as Zosimos did; a visualised baptismal font where elemental tinctures combine as purifying divine waters of Hellenistic alchemy, transmuting and perfecting the Gnostic initiate into Godhead.
This would also be consistent with Jung's take on Zosimos alchemical treatises as allegories of self-destruction and rebirth, which Antonio D'Alonzo explains a lot better than I:
Jung gives a lot of space to Paracelsus' writings, to the ‘Mercury
spirit' and to the symbolism of the tree. But the main figure at the
center of Jungian interest is Zosimos of Panopolis (III-IV A.D.). Jung
was fascinated by Zosimos' treaties because of their visionary
features, the oneiric projections on the objectivity of the matter,
perceived by alchemists as intrinsic substantiality and not as a mere
result of the dynamics of the unconscious process of individuation. In
the Mysterium Coniunctionis , the last work before his death, Jung
seems to realize that the dialectic integration of the fourth term –
matter – in the divine Trinitarian scheme expresses symbolically the
Whole, yet it doesn't realize it concretely and only mentions its
possibility. The concretization of the alchemic work is given only by
the effective, viz. spiritual, unification between man and cosmos (
Unus Mundus , according to Dornean terminology). At the end Jung, in
his constructive approach to alchemy, abandons the idea of overcoming
the doctrinal boundary between the reassuring shore of
psycho-analytical interpretation and the obscure karstic streams of
initiatory operations. Despite his enormous erudition in the subject,
he remains a psychologist, miles away from the followers of
contemporary neo-gnosis. The task to widen the epistemological horizon
of the Jungian research on alchemy has been carried on by two
followers of his work, Marie Luise von Franz and Robert Grinell. The
former connects the Jungian elaborations on the alchemic coniunction
to the theory of synchronicity, referring to the heritage of the
classic esoteric doctrine of micro-macrocosm, viz. the anthropo-cosmic
dimension of the Whole. Grinell, on the other hand, focuses on the
‘alchemic' re-elaboration of the psychoid processes, defined as
indissoluble interactions between spirit and matter; he excludes
completely the possibility of a unilateral reading that doesn't take
into consideration the coniuctio of the two words.