The following diagram (which I drew a while back and are no longer completely satisfied with) shows the hypostases not as they are "objectively" in themsleves, but how they are experienced through the progressive stages of the Integral Yoga of Sri Aurobindo. To this I have added a number of correspondences and correlations in other metaphysical systems. The general correspondences given here, listing Neoplatonism, Shaiva Siddhanta and Kashmir Shaivism, and Kabbalah, generally follow Integral (Aurobindonian) metaphysics and stages of Integral Yoga. This means sometimes the same hypostasis is duplicated, as for example the Neoplatonic One.
Although the diagram lists five hypostases, although this number is purely arbitray, as one could equally suppose a greater or lesser number. Putting it very oversimplistically (in the manner of Adyar Theosophy, Wilberian Theory and other simplistic and hence ultimately incorrect linear arrangements) each hypostasis also represents a stage of Transformation, and vice-versa. So each stage, transformation, or hypostasis includes Subjective/Individual, Intersubjective/Creative (interaction with other realities, and participating and creating higher and also new realities), and Objective/Metaphysical/Cosmological aspects. At the same time, each hypostasis is differently realised at each stage of transformation, and vice-versa. End of oversimplistic reductionistic explanation. In fact each aspect of Reality has infinite possibilities and probabilities, and Reality as a whole could be described in trems of an infinitely multi-dimensional branching and converging tree-like arrangement, including every other along the manner of or Indra's Net, as well as infinite other things that haven't been considered here, and it is obvious that there are infinite possibilities and permutations.
| Reality | Hypostasis | Plotinus | Shaiva Siddhanta | Lurianic Kabbalah | Sri Aurobindo |
| Supreme Reality |
 Supreme Higher Divinisation |
The One | Paramashiva, Pure Tattwas | En Sof | Sachchidananda Supermind |
| Absolute Being |
 Godhead / Divinisation Cosmotheology |
Nous | Pure Tattwas | Adam Kadmon Atzilut |
Overmind |
 Nous / Higher Realisation |
The One (interpreted nondualistically), Nous / Noetic world, Noetic Soul |
Atzilut | Intuitive Mind Illumined Mind Higher mind |
||
 Reality / Realization |
Pure tattwas Pure-Impure tattwas |
Psychicisation, Spiritualization | |||
| Relative Becoming |
 Three Worlds Gross and Subtle Consciousness |
Soul Nature |
Impure tattwas | Beriah Yetzirah Asiyah |
Mental Vital Physical |
 Intraphysical |
Hyle (formless matter) |
n/a | Klippot | Subconscient Inconscient |
The hypostases are, from lowest to highest, Intraphysical, Three Worlds, Absolute Reality (Transcendent Metaphysics), Higher Nous / Higher Realisation, Godhead (Cosmotheology), and Supreme Reality. The last four pertain to the Absolute Reality. Although usually considered synonyms, but here are distinguished and can be interpreted in terms of Sri Aurobindo's experiences of Brahman (nonpersonal Absolute Reality), Narayana (theistic Absolute Reality), Overmind Godhead) and Supermind (Supreme Reality; or at least Supreme in any way that we can understand the term), and equivalent stages of Realization and beyond, such as have been described by the greatest siddhas such as Tirumoolar and Ramalingam.
You will notice that Absolute Reality, rather than being at the top of the diagram, is in the middle. I follow Sri Aurobindo's Integral Yoga, in which Realization (e.g. Spiritualisation), rather than being the end of the journey, it is just the beginning. Here the experience of Reality (Realization) and Reality itself, the Absolute, are the same. But there are even further stages of Realization, and this is where the Auroibindonian yoga, and also Ramalingam's teachings, differ from conventional mysticism.
(Update: (May 2010) I now consider this representation too simplistic. It is not that the nondual Absolute itself is in the center, but the initial; complete Realisation of the nondual Absolute, Rather it could be said that the Absolute is first realised at this stage, but further stages represent more profound embodied experiences of the transcendent/immanent/integral Absolute)
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