Kheper Home | Transformation Main Page | Topics Index | New | Search

Parent nodes: Stages of Transformation | Realisation

The Realisation stages of Transformation

Types of Realisation

Types and degrees of of Realisation and stages of Transformation - Diagram by M. Alan Kazlev, 2009, Creative Commons Attribution 3.0 Unported License

The above diagram shows types of Realisation, and their relation to non-Realised stages of consciousness.

Here, the right-hand side of the diagram is the path of multiplicity, the left of nonduality, (of course these can equally be shown the other way around). Both are necessary for Integral transformation. Beyond the circle is the Supreme, which includes and transcends everything.

This diagram is very similar to the one on the Esoteric/ Gnostic page, except that the formless is also shown (in the other diagram it was represented only the circle in the center

In the realm of multiplicity and immanence, the circles, from outer to inner respectively, are

(Here bold are pages in this section)

On the other side is transcendent Realisation, which may be either personal (I-Thou) or impersonal (nondual)

Realisation means total transparency to the Supreme (owing to ego-transcendence). But there are even greater stages of Higher Realisation, Divinisation, and Higher Divinisation with progressively greater embodiments and actualisations of the Supreme in finite (psycho-physical-spiritual form), culiminating in the union of finite and infinite, the ultimate synthesis, in which Creation remains, but now in total and conscious harmony with the Absolute.

Although every stage is important, I suppose you could say that the three most important and radical stages of transformation are: Pluralism and Idealism, which rejects selfishness and ethnocentric duality (represented by the outermost half circxle) and thus marks the beginning of the Spiritual Path, Realisation, in which all sense of seprateness and egotism diasappears, and Higher Divinisation/Supramentalisation, which is the final goal (in so far as we can conceive of it)

When complete, realisation is distingusihed by true egolessness, true sentientism, and true samatva ("equality", "sameness"), although these are all pretty much synonymnous. Here there is no more duality, because everything is experiemnced as of the Supreme. From external link Nature of the Perfect Men and Women, by Mahendra Mathur:

When Arjuna asks "What are the characteristics of those who have gone beyond the gunas" in Verse 21 of Chapter IV (of the Bhagavad Gita), we expect a list of virtues. Instead Krishna delivers a surprise: Established within themselves, they are equal in pleasure and pain, praise and blame, kindness and unkindness. Clay, a rock, and gold are the same to them. Alike in honour and dishonour, alike to friend and foe, they have given up every selfish pursuit. Such are those who have gone beyond the gunas. IV 24 & 25

Realisation may be formless, impersonal, personal, with form, or any other combination or permutation, of which only a few possibilities are shown in the following diagram:

Some types of Realisation

Some types of Realisation - Diagram by M. Alan Kazlev, 2009, Creative Commons Attribution 3.0 Unported License

It may also include either the Divine Soul (the immanent, Personal Divine, this is Psychicisation, I'm using Aurobindonian trerms here) alone, or the Transcendent Spirit (Suchness, Supreme Self-nature, nonduality, Spiritualisation) alone, in both of which cases the Transformation, while very profound indeed, is still partial, or it may include both (first one, than the other), in which case it is integral. Only such an Integral Realisation allows the option of rejecting nirvana and simple nonduality in favour of further progress in this world

Psychicisation or Spiritualisation may also transform the Physical, Emotional, or Mental being, each of which confers its own particular form of Realisation. So rather than the simplistic perennialist idea of "all roads leading up the same mountain" there are many different Realisations, "an ocean of many shores" to quote Jorge Ferrer (Link to Amazon com Revisioning Transpersonal Psychology: A Participatory Vision of Human Spirituality)

This gives the following Realisations, any one of which alone can confer Liberation:

Realisation: /
Neither immanent nor transcendent transcendent alone (nonduality, "Enlightenment") Immanent alone Immanent and Transcendent transformation
Transcendent/Formless formless realms Nirvana, Moksha God/Divine Person alone Formless Liberation / Union with the Supreme, beyond personal and impersonal
Mental being Non-perfected mind Gnosis, higher "Translucent", nonduality, Prajna, Jnana, "Enlightenment", "Intermediate Zone") Mind surrendered to the Divine Liberated/Enlightened Mind, Complete Enlightenment (very rare - not the fakes and posers!)
Emotional being Non-perfected emotions/feelings Bhakti, God-intoxication, "Intermediate Zone" Emotion and Passions in the service of the Divine; Divine Warrior, everything is easy As above, but with full God-Realisation
Gross and Subtle Physical Non-perfected physical andf subtle body Yogic siddhis, yogic body, body of Light, "Intermediate Zone" Subtle physical as instrument or augoeides of the soul Combining the previous two: full augoeides, yogic body, siddhi

Of course, I am using the Integral Yoga system, which is only one system, albeit the most comprehensive one I have encountered so far. There is however no reason why other esoteric typologies can't be used as well or instead.

One thing that is important to understand though, and this is one of Sri Aurobindo and the Mother's great contributions, is the importance of the Immanent Divine, what they call the Psychic (i.e. the Soul; I prefer "Immanent Divine" to avoid confusion with Pop New Age thinking and simplistic sensationalism ("psychic powers")), to avoid being taken in by false experiences and false teachers. This is something that no other esoteric system emphasises, still less exoteric holistic approaches.

Complete Realization is extremely rare and is limited as yet to a few precious individual Realisers only. Unfortunately there are many many false claimants to Enlightenemnt in this world. These include both Eastern, Eastern missionary, and Western home-grown gurus, and for that matter spiritual teachers of every possible religion and spiritual path and none. People who don't have the guidance of the Immanent Divine therefore are very vulnerable to pretentious claims of enlightenment, and abusive gurus with their half-knowledge and egotistic power tripping.

The very best you can say about these pop gurus, both the abusive ones and those of higher moral quality who are not abusive, is that at least a few of them have Partial Realization. This condfers some, but all too often a very uneven transformation of different faculties. As such they experience Reality and nonduality to a greater or lesser degree, but because of the uneven development of different faculties retain the dualistic ego. This has been excellently described by Sri Aurobindo under the heading of "Intermediate Zone". These partial realisers often spiral into Narcissism and inflation because their weak adhar is unable to hold the Light.

For these reasons it is necessary to have the guidance of the Psychic, which is the only True Guide, if one is to avoid disaster, whether sdisaster of choosing an absuive gguru, or disaster of having an overwhelm8ing experience and getting puffed up about it and thinking oneself enlightened.

Once complete, integral, Realisation is attained, there is the option to continue to progress in this world to even greater states of realisation and transformation .

Kheper index page
Topics index page
Transformation Home

Kheper Home | Transformation Main Page | Topics Index | New | Search

Creative Commons License
Unless otherwise attributed or quoted, all text and original images are licensed under a
Creative Commons Attribution 3.0 Unported License

images not loading? | error messages? | broken links? | suggestions? | criticism?

contact me

page by M.Alan Kazlev
page uploaded 25 November 2009, last modified 4 December 2009