The Seven Steps to Realisation

[Guest guest]

As requested, I have dictated in the material I had on this topic (using Via

Voice - I think I've corrected all the strange transcriptions!) As I said,

this was dictated to us at the School of Economic Science in England (you

should assume they have the copyright). They did not say whence it

originated but I assume it was translated from discussions with Shri

Shantanand Saraswati, late Shankaracharya of the North.

 

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shubhechchhaa - this word means 'good desire'. It is in their desire of the

absolute. That desire has three aspects. It is the point of movement, the

primal wave, and the beginning of the play of awakening. The point of

movement is the vibrating desire of the Absolute; the primal wave is the

expansion of that vibration; and the beginning of the play of awakening is

its manifestation.

 

That desire of the Absolute manifests through various vyashhTi to perform

their functions to please him.

 

It may reach the vyashhTi in many ways: through books, a School, teacher or

through an incident in life. It reminds the individual of its true nature

and starts a movement to discover it. Under the power of that desire the

individual takes the initiative to find his way back.

 

With rare exceptions, vyashhTi soon finds itself in difficulty and conflict.

It needs true knowledge and a system or discipline to enable it to hold to

course. If it finds true knowledge and a true system, it may proceed to the

second stage.

 

suvichaaraNaa - this second stage implies some consciousness; but it may not

be necessary for the consciousness to come from the individual: it could

come from outside. But the interplay of consciousness is necessary when

reason has to prevail. At this stage, the attraction of reason or truth

appeals to the individual, and he shows readiness to accept it, cognise it,

and make a note of it. Love of truth or reason and its complementary

aspect, the discipline, both work on the individual to keep him on the way

of development of being. In this stage the individual feels the pressure of

opposing forces, either as temptations or as the dire consequences of

punishments or deprivations. Reason dispels the evil forces pressing on the

individual, and he moves to the next stage.

 

tanumaanasaa - the individual stands firmly to go with truth and the call

of the aatman. The result of this assent is a decision, and this establishes

his way. He will work hard, and will move with clarity and firmness. The

inner being begins to be cleansed and purified. Collections of the past find

no hold over him and leave. He would now employ his energy in direct work

without any loss. He becomes much more capable within and without, efficient

and untiring. There are pure and proper rules for life, and prohibitions

also, to help regulate life. This stage bears a good mark of purity, but it

is not sure to prevent a jump into the prohibited zone.

 

There are two basic elements involved in the development of a disciple, or

his fall. The first is the inner element confirmed by sanskaara and the

second is company.

 

These first three stages are tender stages. If they are not properly cared

for from the company, and fully supported by sanskaara, one would either

find fluctuations or a fall. This could happen many times, for the inner and

outer influences alone are responsible. These stages need much care,

attention, love, knowledge and reminders to save them from distractions and

fluctuations.

 

sattvaapati - in this fourth stage, the Energy itself comes under conscious

work and finer energy is evolved. The sattva now abounds and every part of

the individual's being becomes bright. Not only does he live under long, but

he himself sheds light, and things and situations begin to transform.

 

Sattvaapati is very much like an interpreter or transformer in which the

upper and lower steps of the ladder are connected. This is the 4th stage and

stands in the middle. It is the region of light. It is no longer a matter of

convention or association for the individual to distinguish good and bad,

right and wrong. He sees the facts as they are, and, without falling prey to

the delusion of sentimentality, he goes for the good and the right. He has

no fear, for all fear originates from darkness. When this stage is

fulfilled, he is prepared for a big change.

 

When the fourth stage of sattvaapati is matured, then the individual finds

himself steady in his approach towards right and wrong, because he

understands them thoroughly. Whatever he deems to be wrong he will reject by

his own will and power, and he no longer needs any influence or guidance

from any outer agency. It is not done in any heat created by some situation,

but in the coolness of reason. This is the mature state of sattvaapati

leading to the 5th stage of asaMshakti.

 

asaMshakti - the literal meaning of this word is under power of detachment.

He can be fully detached only because he has come to understand the

potentiality of all things and all situations. He can see right and wrong or

good and bad, so he is not pulled by them. Having it the power to

discriminate between the quality of all things, not being in a hurry,

knowing the direction of his way, he has all the time to consider the

usefulness of things, so that the attraction of things does not move him.

 

This detachment allows the player of the Absolute to keep moving in its

natural rhythm, without any hindrance or pollution by the individual.

According to different philosophical points of view, this is called leelaa,

the divine dance; naaTaka, drama; karma, to play of the guNaaH.

 

In chapter six of the Bhagavad Giitaa, it is said that of the person who

has acquired detachment is a sanyaasii. He is one who has learnt the art of

discrimination between right and wrong, and thus become completely detached

from the pull of the pleasant. There is no bondage for such a man. In the

eight stanza of the 5th chapter of the Giitaa, Krishna informs Arjuna that

such a man looks, touches, walks, eats, gives, takes and does everything

which comes his way, and yet it seems as if he has done nothing, because of

the detachment. This is the quality that one finds at this level.

 

He appreciates the glory, brilliance, enchantment and attractiveness of all

things and also enjoys them, but he never hankers after them nor chases

after them. He sees everything new and naturally responds to it, not from

the past nor from the future, but only from the present, the present which

flashes the will of the Absolute.

 

He still maintains knowledge of his own being as separate from things and

from the Absolute. The drama, the actors, the performances and enjoyment

from them are all cognised as having their special significance, and yet

nothing seems to bind him. He is only bound by love and, in this detached

state, responds to the will of the Absolute.

 

tadaarthabhaavanii - having experienced the world as it is, and having it no

personal reference to himself, the individual is now ready to go deeper. He

looks at apparent and manifest forms and also beyond the apparent. The

apparent forms are all held by the unmanifest, the cause, the substance

which is about to create new forms or to bring change in existing forms.

Once sees the being, the real being, the outer and inner being together. One

experiences the presence of vyakta, the will of the Absolute unmanifest,

holding all space, time and guNaaH. One sees the earth and the pot

simultaneously, table and wood, ornament and gold, thread and cloth, all

come under vision as one. Everything seems like nothing but the body and the

being of the Absolute.

 

At this level, things become transparent; they do not disappear, are not

negated, and yet they are transcended: one sees the laws and also the maker

of the law. Such a one is like a lover who cannot see anything except his

beloved in all things at all times. In or a this realm, he and she are both

there. There is nothing more than he and she, or the individual and the

Absolute. There is no third factor. The- love itself is Absolute.

 

turiiyaa - this is the vision, the full realisation.