The Godly Megaattribute of Paramatman the Ultimate Godly Absolute
Essential revelations regarding the most important Godly Megaattribute, whose value is immense, inestimable, eternal, which gives us the state of supreme, spiritual immortality and enormously boosts through its subtle, sublime, Godly energy the revelation of Atman in the Microcosm of our being.
It is indicated to periodically study with great attention all these revelations, striving each time not only to understand in a thorough way all these fundamental disclosures but especially to begin to live them, to experience them, and to strive to inwardly feel and intuit the existence of the sublime, subtle energy that eternally characterizes the ineffable reality of the Absolute, which exists solely and entirely in God in its totality yet is nevertheless partially present, proportionally or, in other words, exists unceasingly in the spark of the Immortal Supreme Self (Atman) and which becomes accessible to us in an ineffable yet gradual manner as it is revealed more and more (through adequate, fruitful efforts that constructively integrate all these practical, crucial revelations, which are for the first time in the world exposed in a clear manner, full of Godly wisdom) in the Microcosm of our being in Atman (the Immortal, Supreme Self, which in its occult reality is a spark that originates and is specifically energized in eternity through Paramatman, the Godly Megaattribute of the Ultimate Godly Absolute).
To properly understand (especially practically) all these important disclosures, it is fitting to start from certain edifying and significant analogies that are, however, decisive and essential.
For example: An old, spring-driven clock functions through a spring that needs to be periodically wound for the respective clock to work, indicating in this way the exact time (only if it has been previously set to indicate the exact time). The spring of the respective clock is a special elastic steel piece that, after being first wound (tightened), through a gradual unwinding puts a complex mechanism into motion, and that spring necessary for that clock thus makes the optimal functioning of that spring-driven clock possible. A spring-driven clock whose spring is not periodically wound, tightened, ceases to function and stops for this reason. A spring-driven clock functions, in fact, with mechanical, physical energy.
In the case of this occult analogy, the spring is the Godly Megaattribute of Paramatman, whose Godly energy is, however, eternal, distinct, and unique in terms of its frequency of vibration, which never modifies. The specific Godly energy of Paramatman is also always present in a certain proportion that is equal in the Immortal Supreme Self (Atman) of every human being, and in this way, so to speak, the Immortal Supreme Self (Atman) of every human being functions exactly as the Supreme Absolute Godly Self of God (Paramatman) functions. It is indeed very important to first understand this fundamental occult analogy in order to thus manage to perceive, to glimpse the occult correspondence that always exists between the Godly Megaattribute of Paramatman, which is the Ultimate Godly Absolute, and our Immortal Supreme Self (Atman) within each of us.
The clear, pertinent understanding of this occult correspondence is a key esoteric aspect that is always of immense benefit to us, helping us to fully make use of the sublime, subtle energy of this Godly Megaattribute of Paramatman to reveal ourselves much faster, as well as to repeatedly deepen the reality of our Immortal Supreme Self (Atman). Through this essential, fruitful occult connection to the mysterious ocean of the Godly Megaattribute of Paramatman, we thus immediately benefit within the reality of our Immortal Supreme Self (Atman) from an ineffable support that is crucial, quintessential, and each time far greater than what it was before when we were still unaware of this cardinal Godly revelation regarding the existence of the Godly Megaattribute of Paramatman, which is the Ultimate Godly Absolute.
Of course, through the ineffable, direct experiences we will have when we promptly integrate each time this primordial, Godly revelation concerning our real, indescribable, direct connection to the sublime, subtle energy of this Godly Megaattribute of Paramatman, which is the Ultimate Godly Absolute, it easily becomes possible to discover and inwardly validate the differences that arise when, in this enriching manner – through the outpouring of the sublime, subtle energy of the Godly Megaattribute of Paramatman, which is the Ultimate Godly Absolute, into the Microcosm of our being – we experience much more profoundly and intensely the revelation of the reality of our Immortal Supreme Self (Atman).
By comparison, it becomes easily possible to thus become aware of the immense value of this essential, Godly revelation that fundamentally revolutionizes spirituality and provides a new, astonishing, and prolific perspective on the revelation of the Immortal Supreme Self (Atman) within the Microcosm of our being. It is natural for this to be so, as in this way we fully and simultaneously benefit from the sublime, subtle energy of this Godly Megaattribute of Paramatman. Thus, the reality of the Ultimate Godly Absolute becomes simultaneously accessible to us inwardly through an indescribable experience, not as something abstract, but as something ever-living, true, effective, yet ineffable.
This new Godly revelation regarding the Godly Megaattribute of Paramatman offers us a rapidly transformative, inner vision directly experienced concerning the reality of the Ultimate Godly Absolute, which is indescribable in words. This new Godly revelation regarding this Godly Megaattribute of Paramatman is undoubtedly unprecedented, fundamentally revolutionizing spirituality and facilitating the revelation of the Immortal Supreme Self (Atman) in the universe of human beings who strongly aspire to it.
The necessary and appropriate amounts of practice regarding the intense, profound experience of the ineffable, sublime, subtle energy of this Godly Megaattribute of Paramatman make it possible for the first time to complexly feel and fruitfully deepen it within our inner Microcosm.
In this way, through the evocation and abundant accumulation within our inner universe, in our aura, of the sublime, subtle energy of this fundamental Godly Megaattribute, we experience in an ineffable, indescribable manner the sublime, subtle energy of the Supreme Absolute Paramatman. And thus, after more than 13 billion 700 million Earth years, which actually represent the age of the Physical Universe, we discover and consciously realize for the first time the certain existence of this crucial Godly Megaattribute that is of immense help to each of us, especially when we strongly aspire and make appropriate efforts to reveal the Immortal Supreme Self (Atman) within the Microcosm of our being. Furthermore, through the profound experience of this Godly Megaattribute in our inner universe, we discover the ineffable reality of the Supreme Absolute. The Godly Megaattribute of Paramatman is in eternity precisely what it is, simultaneously being something perfect, formidable, flawless, splendid, mysterious, infinite, and ineffable.
This Godly Megaattribute is something astonishing beyond which no one can ever go or move (so to speak). This Godly Megaattribute simultaneously encompasses perfect detachment and perfect transcendence. In metaphysics, it is considered to be absolutely that mysterious reality, indescribable in words, which never requires anything else for it to be and remains in eternity exactly what it is, what it has been, and what it will always be. In monotheistic religions, this is often designated as God.
The Godly Megaattribute of Paramatman is, in eternity, unconditional. Even if it (Paramatman) is inwardly experienced in an inexpressible way, it nevertheless remains always unknown. It is an ineffable paradox that reveals itself again and again in our consciousness as such only when and only if this Godly Megaattribute is experienced in its ever-enigmatic reality, even when it inwardly manifests itself in an incommunicable manner, except for its sublime subtle energy that characterizes it and which, under certain conditions, pours into the Microcosm of our being.
It can nevertheless be said that Paramatman, the Supreme Godly Absolute, contains and encompasses in its absolute, supreme, Godly mysterious reality three modalities:
A) It is in eternity perfect, total, and flawless;
B) It exists solely through itself in eternity and needs nothing else apart from itself to exist;
C) It exists in eternity within itself in a way independent of our potential representation or any of our conceivable representations.
The Godly Megaattribute of Paramatman:
A) Is, in eternity, the end of all contradictions;
B) Is, in eternity, a supreme and total reconciliation;
C) Is, in eternity, a total pure identity with itself as the Supreme Absolute Self. The Godly Megaattribute of Paramatman is, in other words, the Absolute, Supreme Spirit of God.
These new, crucial revelations regarding this Godly Megaattribute are presented for the first time in the world after more than 13 billion 700 million Earth years have passed. All of these also represent a great spiritual revolution on this planet, which is, however, reserved only for human beings who have gained access, primarily practically, through direct inner experiences, to the revelations that God has offered us within this esoteric spiritual school regarding the formidable mystery of the Godly Attributes, each being an eternal, omnipresent, free, subtle, sublime energy characterized by a distinct vibrational frequency that never modifies.
The plenary inner experience of the sublime, subtle energy of the Godly Megaattribute of Paramatman is undoubtedly something ineffable and indispensable for a genuine approach to a fruitful metaphysical experience.
Any attempt to define the Godly Megaattribute of Paramatman, which is indescribable, ineffable, and impossible to express in words – or, in other words, indefinable – is bound to fail. Only direct inner experience makes it possible to discover the indescribable reality of this Godly Megaattribute. There is no other way apart from an ineffable, direct inner experience of the reality of this Godly Megaattribute, except for the appropriate and fruitful efforts we make toward the gradual revelation of the Immortal Supreme Self (Atman). Such appropriate efforts can be considered a sui generis “appetizer” that awakens and then increases the aspiration to experience the enigmatic, ineffable reality of the sublime, subtle energy of Paramatman’s Megaattribute.
When we succeed in significantly experiencing the indescribable reality of this Godly Megaattribute, it easily becomes possible to make an extraordinary leap that, so to speak, catapults us from the stream of our Immortal Supreme Self (Atman) to the enigmatic and boundless ocean of Paramatman. In other words, in this way, we transition from a small jug to the mysterious, indescribable reality of an infinite river, which, analogically speaking, is Paramatman. Understanding these esoteric aspects properly allows us to realize the immense value of this Godly Megaattribute, which greatly helps us reveal our Immortal Supreme Self (Atman) much faster and with increased efficiency.
The ineffable, direct experience of the sublime, subtle energy of this Godly Megaattribute also facilitates, as if by magic, the simultaneous sensing, to a considerable degree, of the Godly Infinite, the Mysterious Godly Possibility of the Godly All.
The direct experience of the sublime, subtle energy of the Godly Megaattribute of Paramatman helps us to ineffably sense that, in its mysterious reality, Paramatman cannot be a part of anything. Being simultaneously the Godly Universality, Paramatman can never be isolated or contained within anything specific. Paramatman can only be characterized by Infinity, for, never being limited by anything, it does not allow anything to exist outside of itself.
Just as electrons are specifically energized and functional through a subtle electronic energy, just as protons are specifically energized and functional through a subtle protonic energy, and just as neutrons are specifically energized and functional through a subtle neutronic energy, analogically speaking, Paramatman is specifically energized and remains eternally functional through the sublime, subtle energy of the Godly Megaattribute of Paramatman.
It is also essential to realize and especially intuit, in order to understand, that in reality, our Immortal Supreme Self (Atman) is specifically energized, and thus the Atman, which exists in each of us, is functional through the sublime, subtle energy of the Godly Megaattribute of Paramatman, which continuously energizes it and thereby makes it functional. Understanding this significant, esoteric analogy greatly benefits us by promptly realizing how and to what extent the sublime subtle energy of the Godly Megaattribute of Paramatman can help us both to much more easily and quickly reveal our Immortal Supreme Self (Atman) and to deify ourselves individually at a new and sustained pace.
Within the millennial tradition of Indian wisdom, it is often mentioned that Paramatman, the Ultimate Godly Absolute, or, in other words, the Supreme Atman of God, is, in reality, identical with Brahman – God.
To better understand various essential aspects related to this Godly Megaattribute, it is necessary to frequently study with great attention the term from the comprehensive glossary that has been specially prepared:
Paramatman – The Godly Megaattribute of the Ultimate Godly Absolute
This Megaattribute, whose name (mega) comes from the Greek word megas, meaning extraordinarily large or a million, designates a crucial Godly Attribute whose infinite, eternal, free, omnipresent, sublime, subtle energy characterizes the mysterious, ineffable, eternal reality of Paramatman, the Ultimate Godly Absolute. The term “absolute” designates that which is perfect, flawless, unconditional, complete, supreme, sovereign, profound, total, and Godly. Only the direct, ineffable experience within the Microcosm of our being of the sublime, subtle energy of this Godly Megaattribute – just as, for example, we feel and experience within the sphere of personal consciousness a pronounced medium-level electric shock when we fully sense in the body the specific manifestation of electric current, thereby noticing the defining effects of the electrical charge accumulated in the body – makes it possible (analogically speaking) to achieve evident awareness of this Godly Megaattribute.
This analogy related to electric current, the sensation of a medium-level electric shock, and the pronounced experience of the sublime, subtle energy of this Godly Megaattribute helps us understand how it is necessary to become aware of the indescribable reality of this essential Godly Megaattribute.
It is essential to realize that, because this Godly Megaattribute is inexpressible, it can be said that everything that is and remains inexpressible is a highly important aspect in any metaphysical reality. Everything that can ever be expressed may be considered insignificant compared to all that already exists but is always inexpressible. An illustrative example of this is the finite, which, regardless of its size, is nonetheless null compared to the infinite. Words, as well as all symbols, play here a simple and unique role as suitable supports that enable the emergence of pure supramental intuition, which is then capable of facilitating the ineffable perception of essential truths as well as eternal and immutable principles. The astonishingly complex, multivalent reality of this Godly Megaattribute is perpetually mysterious, rich in indescribable nuances, and entirely inexpressible. The inexpressible is simultaneously tangential to mystery.
The ineffable experience of this Godly Megaattribute always requires and involves a metaphysical understanding that arises through pure intuitive knowledge, which is inseparably linked to the activation of the supramental mysterious layer (vijnanamaya kosha).
Paramatman, in its ever-mysterious, ineffable reality, is the Ultimate Supreme Absolute. It can be said about Paramatman that it is undefinable and always undefined (nirguna); it exists eternally beyond any distinction (nirvisesha), being at the same time absolutely unconditional. Given its infinitude, the universal manifestation, or in other words, the Macrocosm in its entirety (encompassing simultaneously the three Universes – the Physical Universe, the Astral Universe, and the Causal Universe), is considered largely null or, in other words, without reality.
The doctrine of non-duality (advaita-vada) reveals and emphasizes the illusory nature of all distinctions, separations, and differences that we may ever regard as being real within the framework of reality. Advaita-vada considers that the Immortal Supreme Self (Atman), which exists and is ever-present within the Microcosm of each human being, is, in its mysterious reality, an imperishable spark originating in Paramatman, the Ultimate Godly Absolute, which is a sui generis infinite, eternal, and mysterious “Sun.”
Paramatman, in its infinite mysterious reality, is the Absolute Godly Supreme Identity. Paramatman exists and is ever-present in the Microcosm of every human being within Atman, the Immortal Supreme Self, which, so to speak, resides in a hidden dimension within the subtle occult vital centre (anahata chakra) of the human being. More precisely, it is situated on the right side of the subtle force centre anahata chakra. It is necessary to specify that this subtle occult vital centre is also what could be called the supramental mysterious brain, connected to the subtle supramental layer (vijnanamaya kosha).
In Paramatman, all Godly, primordial causes are simultaneously present and included, yet Paramatman is without any distinct quality or, in other words, is not characterized by any specific, special attribute. Here is what is revealed to us about all this in the fundamental treatise Bhagavad Gita:
“Only I, Paramatman, who am without any particular quality and without a perceivable form, am the One who, through My omnipotent Will, caused the entire Universe (Macrocosm) to arise and manifest solely through My immutable power, and also through My eternal, passive, Feminine Power (Maha Shakti), which is entirely dependent on Me. Thus, in My reality, I alone am the One who causes and produces and reproduces, within all established cycles, the multitude of all living beings, all creatures endowed with consciousness, and I accomplish all this as My play, carried out without a determined purpose, so that everything and all that exists are perpetually caused by My omnipotent creative power.”
Through this extraordinary revelation, it is unveiled that all forms, all aspects, everything, and all that arises and exists are caused solely by Paramatman.
In the ancient text Mandukya Upanishad, it is significantly mentioned that “everything and all that ever was, that is, and all that will be are caused solely by Paramatman.”
In Paramatman, all causes of manifestation coexist in a mysterious, ineffable manner, and it cannot be said that Paramatman is either unmanifested (avyakta) or manifested (vyakta). However, it can be stated that, in reality, the Unmanifested is and remains what we might call the immediate principle of Manifestation. Paramatman can be described as simultaneously being the infinite, absolute, mysterious ocean of both the Manifested and the Unmanifested.
In Kena Upanishad, it is mentioned:
“Paramatman, the Godly Absolute, has never been, nor will ever be, grasped by the eye as an eye. This is why we do not know how to reveal or teach you about its nature. Paramatman is perpetually far superior to all that has ever been known. This is the essential teaching we have inherited from the great sages of the past. Thus, it can be stated and considered that He (Paramatman), who cannot be described by the word, but through whom the word and speech arise and manifest, is Paramatman.”
Through this extraordinary revelation concerning Godly Attributes, offered to us for the first time within this esoteric spiritual school, we now have at our disposal a reliable, prompt, and efficient method to sense and ineffably experience the sublime, subtle energy of the Godly Megaattribute of Paramatman.
To achieve this, it is first necessary to perform seven, consecutive, mystical consecrations of the fruits of that action to God. Then, we evoke and draw into our inner universe the sublime, subtle energy of the Godly Attribute of Godly Intention, fully becoming aware of the specific subtle effects of this Godly Attribute.
Next, with an excellent prior focusing of consciousness, we recite the following formula:
“Lord God, Heavenly Father, I implore You here and now, with complete faith in You, with humility and love, to help me through Your Omnipotence to evoke and abundantly draw into my being the sublime, subtle energy of the Godly Megaattribute of Paramatman, the Ultimate Godly Absolute. I request this because You, Lord God, have promised us humans: ‘Ask for all that is good and Godly, for they will be given to you.’ May only Your Godly Will be done. Amen! Amen! Amen!”
At the conclusion of this recitation, we consciously experience a special state of pure, uplifting euphoric void, along with an elevated receptivity that includes a fruitful, beneficial expectation. Immediately following this preliminary sensation of anticipatory living, we firmly and intensely focus our attention and consciousness on the fundamental subtle force centre sahasrara in the crown area slightly beyond the physical body. We seek to perceive the gradual outpouring of energy manifesting as a refined, diaphanous wave, the specific, sublime, subtle energy of the Godly Megaattribute of Paramatman, the Ultimate Godly Absolute, into our inner universe.
We then consciously experience the ineffable phenomenon unfolding gradually within our inner universe, striving to discern the inexpressible nuances of this living sensation, which highlights the effects of the sublime, subtle, energy of the Godly Megaattribute of Paramatman within our being. In this way, the mysterious, multivalent existence of this Godly Megaattribute becomes accessible to us through direct experience, allowing us to live the indescribable reality of the Ultimate Godly Absolute as it reveals itself and can then be fruitfully deepened.
At the end, after feeling the subtle effects that arise in our being through the accumulation of the sublime, subtle energy of this Godly Megaattribute, we express our gratitude and thankfulness to God. Standing upright and facing magnetic north (which is geographic south), we solemnly recite the following formula to express our gratitude to God:
“Lord God, Heavenly Father, I humbly and gratefully thank You for helping me to discover, through direct experience, the mysteries that this esoteric method reveals. By the creative power of Your Godly, mysterious Word, all that exists was made through You. The heavens and the earth are filled with Your Glory and Omnipotence. Through Your Omnipotence, You sustain everything, and nothing that was made ever exists outside of You. In all and everything that exists, Your Omnipotence is eternally present. Mysterious are Your ways. Glory be to You now and forever and ever. Glory to You, Heavenly Father! Glory to You, Heavenly Father! Glory to You, Heavenly Father! Amen. Amen. Amen.”
Afterward, we fully and deeply perceive the response from God within our inner universe in the form of an elevated, ineffable subtle flow that floods our being and body, descending through the crown of the head at the level of the fundamental subtle force centre, sahasrara.
The ineffable effects resulting from the accumulation of the sublime, subtle energy of this Godly Megaattribute last for about 24 hours from the conclusion of the seven stages, while the secondary occult echo extends over a period of approximately seven days afterward. It is essential to pay close attention to all the effects that manifest in the Microcosm of our being during these two periods (the initial 24 hours and the following seven days) mentioned here.
When, by acting in the described manner, we ultimately become aware of the accumulation of the sublime, subtle energy of this Godly Megaattribute within our inner universe and then seek to reveal our Immortal Supreme Self (Atman) through an appropriate and effective method, we will undoubtedly notice the difference in the value of this formidable revelation concerning this Godly Megaattribute.
In this way, we will quickly realize that the sublime, subtle energy of this Godly Megaattribute, which we draw into the Microcosm of our being, is immensely beneficial for accelerating the fruitful process of revealing our Immortal Supreme Self (Atman) within our inner universe. It is worth mentioning in this context that Buddha denied the existence of Atman and additionally asserted that God does not exist. These are two significant and serious errors of Buddha, compounded by the fact that he knew nothing about the existence of the Causal Universe. Atman is essentially characterized by the eternal absence of suffering of any kind. The denial of the existence of the Immortal Supreme Self (Atman) has become increasingly prominent with the rise and propagation of Buddhist thought and teachings. The denial of Atman‘s existence is a significant deficiency in Buddhism, as is Buddha’s fundamentally misguided conviction that God does not exist.
To better understand certain aspects regarding the existence of the Immortal Supreme Self (Atman), we provide the following glossary regarding the Sanskrit term Atman:
The Sanskrit term Atman could be translated as: “That which exists only through Paramatman and which, apart from Paramatman, has no connection with anything originating from anything or anyone else.” According to the millennial yoga teachings, the Godly Immortal Self (Atman) is in no way a part of the manifested world, whether objective or subjective. Therefore, Atman is transcendent, eternal, unborn, dimensionless, ever-unchanging, inalterable, and, in relation to the Microcosm of the human being, ceaselessly omnipotent and immortal.
The Immortal Supreme Self (Atman) is a sui-generis “spark” of the Universal Absolute Godly Spirit, which fully penetrates and eternally embraces all that exists throughout the entire Godly Creation and Manifestation. Given the existence and mysterious presence of the Immortal Supreme Self (Atman), all aspects, beings, and everything that has existed or exists appear as necessary modifications of the Eternal and Immortal Supreme Absolute Spirit, which in the tradition of Eastern wisdom is known by the Sanskrit term Paramatman.
For each human being, the enigmatic spark of this Immortal Supreme Spirit (Atman) can never be defined as something opposed to matter, as Atman needs to be regarded as a mysterious, infinitesimal spark originating in the Immortal, Supreme, Absolute Spirit (Paramatman). This Spirit continuously encompasses both the material world (or the Physical Universe) and all the mysterious realms that exist in the Astral Universe and the Causal Universe, through its universal, mysterious essence, known in the Indian tradition by the name Paramatman.
In the Microcosm of every human being, this Self, a sui-generis “spark” of infinitesimal size, is often referred to as the Immortal Supreme Self (Atman), which, in the vision of the initiated, is eternally an eminent and enigmatic reality of true metaphysics. When we strive to understand, at least to some extent, and especially intuitively, the mysterious reality of the Immortal Supreme Self (Atman), we can creatively relate to a significant quote from the renowned Indian treatise, Chandogya Upanishad, where Atman is described as a mysterious essence that can never be clearly defined and is, at the same time, present in all and everything that exists. Here is the quote:
“This eternal and enigmatic Immortal Supreme Self (Atman), which resides in a hidden place located somewhere in the spiritual heart of each of us, is far smaller than a grain of rice. It is far smaller than the smallest grain of barley. It is even far smaller than a millet seed. Behold, Atman is far smaller than the germ within the smallest grain of millet. At the same time, this Immortal Supreme Self (Atman), which mysteriously resides in the spiritual heart of every human being, is also far greater than the entire Earth, or, in other words, it is always far greater than all gross, material manifestation. Atman is far greater than the entire atmosphere, or, in other words, Atman is far greater than all subtle manifestation. Atman is far greater than the entire sky, or, in other words, Atman is far greater than all mysterious manifestation that is always formless. Atman is far greater than all these worlds when taken together, or, in other words, Atman exists eternally beyond any manifestation and dwells in a mysterious, completely unconditioned state.”
It is, however, essential to remember that in its indescribable reality, the Supreme Immortal Self (Atman) is simultaneously present in the universe of every human being or, in other words, exists in a mysterious way in our Microcosm and is present in a certain potential way, and this indescribable potential state remains as long as it is not yet realized, experienced through its direct revelation, the indescribable, mysterious, and ineffable union with its real identity. It is also crucial to specify that both all human beings and the entire Godly manifestation as a whole, which is endowed with consciousness, appear, come into existence, and are through the Grace of God the Father, who manifests through the Eternal Feminine or, in other words, through the Holy Spirit, who in its amazing reality is Maha Shakti. The entire Creation and Godly Manifestation exist only through the Supreme Immortal Absolute Spirit (Paramatman), which is present in the universe of every human being in the form of a tiny Godly “spark,” which is known under certain conditions as the Supreme Immortal Self (Atman). In the universe of every human being, the Supreme Immortal Self (Atman) includes no other reality except through its ineffable participation in the Absolute Godly Essence, which is the Supreme Immortal Absolute Self (Paramatman).
In the light of the fundamental spiritual revelations offered to us in the Chandogya Upanishad treatise, the Supreme Immortal Self (Atman), which permanently exists in a mysterious way in every human being, even when the respective human being is entirely unaware of it, far surpasses all forms of existence through its all-encompassing, unsuspected immensity, but also through its profoundly mysterious reality. The Supreme Immortal Absolute Spirit (Paramatman) is the absolute and eternal essence of God the Father, who at the origin is and remains the source, the foundation, and the principle of the Supreme Unique essence of all and everything, of all beings, and of all aspects, whether manifested or unmanifested, that exist. The great sages of the East, as well as advanced yogis, affirm that the Supreme Immortal Self (Atman) exists in a certain way, which we can only describe as potential, in every human being, and the Supreme Mystical Union that is realized with its mysterious reality exists only in a virtual manner before Atman is revealed or, in other words, experienced through this indescribable awareness, thus making it possible, gradually, to achieve its ineffable, profound, and real knowledge. This direct revelation of the Supreme Immortal Self (Atman) needs to always occur or, in other words, implies being directly realized and experienced as such, from the esoteric point of view of the respective human being who succeeds in revealing their Supreme Immortal Self (Atman). The respective Supreme Immortal Self (Atman) of each human being is never affected in the slightest by any contingency, because this Atman is essentially and permanently unconditional. The Supreme Immortal Self (Atman) is simultaneously perpetually immutable in its actuality and does not include anything potential within itself. In its eternal and mysterious reality, the Supreme Immortal Self (Atman) of every human being is always identical to the Godly Absolute. At the same time, Atman exists beyond all particular contingencies while simultaneously being perfectly detached from all of them.
Another ancient classical text found in the Kena Upanishad states that “The Supreme Immortal Absolute Spirit (Paramatman) is that through which everything and all aspects are manifested, yet it is never manifested by anything itself. In the universe of every human being, there is perpetually a Supreme Immortal Self (Atman) which, in its enigmatic reality, is an infinitesimal spark of the Supreme Immortal Absolute Spirit (Paramatman).” This profoundly significant quote from the Kena Upanishad also reveals that the Supreme Immortal Self (Atman) is perpetually free from any determination and, at the same time, it, Atman, is completely independent of all forms that exist within the Macrocosm.
The Supreme Immortal Self (Atman) that exists in the universe of every human being is, we could say, the essential Godly being of all beings. Atman is also, analogically speaking, the enigmatic, immanent, and transcendent essence of every existence, which, at the same time, is never affected by any existence within the Macrocosm. When considered from this perspective, it can be said that all the states of the human being, whatever they may be, in reality, represent nothing but enigmatic reflections of the Supreme Immortal Self (Atman). This is why reference can be made to the various conditions or existential aspects in which the human being finds itself, and all of these, without exception, can therefore be considered as the ineffable conditions of the Supreme Immortal Self (Atman).
In this way, we can especially realize, in a profoundly intuitive manner, that in its complex, mysterious, and essential reality, the Supreme Immortal Self (Atman) is never affected by any of these forms that exist, and it, Atman, never ceases to be unconditional, as it never becomes manifested. Given that Atman exists solely in its absolute reality, which is eternally only the Supreme Immortal Absolute Spirit (Paramatman), it is also the Supreme Essential and Transcendent Principle of the entire manifestation in all its modes of existence.
It is also very important to remember, but especially to experience, that everything that is absolutely real, in Sanskrit paramartika, in the Microcosm of every human being is and always remains the Supreme Immortal Self (Atman). This Supreme Immortal Self (Atman) is always present in the Microcosm of every human being. In its mysterious reality, Atman cannot be influenced at all, can never be touched, and can never be affected by any conception or by any ordinary, common idea. The Supreme Immortal Self (Atman) of every human being can never be described in the slightest except possibly through so-called negative expressions. This is most often done to make it possible to escape the limiting trap of various specific and determinant affirmations that, when language is used, impose boundaries and, moreover, can never express this ineffable, complex, and mysterious reality through the object or reality they define.
This is why, given the indescribable fact that any determination is, in reality, a limitation, we could say that only through the negation of a certain determination does it become possible to somewhat approach its ineffable and extraordinarily complex, mysterious essence, which is always and remains so rich that it is indefinable.
Regarding this paradoxical situation, the well-known Sanskrit expression neti neti, which in English can be translated as follows: “This is in its reality neither this; This is in its reality nor that,” and which has existed for thousands of years within the tradition of Vedantic wisdom, is and remains almost always the most appropriate way to express in an unspeakable manner the mysterious and astonishingly grand reality of the Supreme Immortal Self (Atman).
Both the great sages of the East and advanced yogis rightly affirm that the Supreme Immortal Self (Atman), which exists as a silent, enigmatic witness in the inner universe of every human being, in its plurivalent, inexpressible, mysterious reality, is neither manifested (vyakta in Sanskrit) nor unmanifested (avyakta in Sanskrit), as it paradoxically exists as the absolute and eternal essence of God the Father, the Supreme Immortal Absolute Spirit (Paramatman). It is and remains, in eternity, the Supreme Principle of Manifestation as well as of Non-Manifestation.
Here is what is revealed to us in the ancient Kena Upanishad treatise about the enigmatic and eternal reality of the Supreme Immortal Self (Atman), which is perpetually present in the universe of every human being:
“He, the eternal and unconditional Supreme Immortal Self (Atman), which in its form as a tiny enigmatic spark arising from the ultimate essence of God the Father, is always identical to the Supreme Brahman (God) or, in other words, this is none other than the Supreme Immortal Absolute Spirit (Paramatman), which no eye of any kind can ever reach, which no speech of any kind can ever reach, which no human consciousness can ever reach. This is entirely superior to all and everything that can ever be known. This, Atman, is and always remains beyond everything that is not known.”
The Supreme Immortal Self (Atman) is always present in the inner universe of every human being, and through these quotes, we begin to understand, at least intuitively at first, how it is possible to relate to Atman when we start to make sustained and appropriate efforts to gradually achieve its indescribable revelation.
The enthusiastic and authentic aspirant to the crucial state of yoga ardently seeks the full revelation of their real Godly Self. Such a human being then faces, at the right moment, an essential inner transformation and decides immediately afterward to pursue with great fervour and immense aspiration the gradual revelation of their Godly Immortal Self (Atman). However, it is necessary to mention that few human beings then choose firmly and decisively to take steady and rapid steps on this path, which can unanimously be considered a supreme path.
By attentively, hyper-lucidly, fruitfully, and upliftingly using the rapidly transformative exploration of eminently spiritual states that arise through experiencing various Godly Attributes, when uplifting beatific states of communion are achieved with the subtle, sublime energy of certain Godly Attributes, all of this gradually leads to the rapid elevation of the predominant vibrational frequency. In this way, the aspirant succeeds in gradually distinguishing between what is truly real, sublime, and Godly and what holds no spiritual value at all.
The persevering and enthusiastic aspirant also gradually and creatively integrates elevated, overwhelming Godly states, such as the state of love, the state of kindness, the state of wisdom, the state of exaltation, the state of gentleness, the state of uplifting humour, etc. In this way, they gradually experience, feel, and discover God more and more profoundly within their being.
With the help of direct, appropriate methods, which they practice and then deepen with enthusiasm and great perseverance, the aspirant succeeds in transcending the illusory, ephemeral nature of everything around them. Thus, they become capable of intuiting and experiencing certain sublime, pure, Godly spiritual states that, at the right moment, inspire them to make new and remarkable spiritual leaps. In this way, such an aspirant comes to ask themselves a fundamental and fruitful question: “Who am I in reality, and what is my ultimate Godly essence?”
The human being’s concern for intuiting, but especially for directly experiencing – most often ineffably – this mysterious, plurivalent Godly reality should not, however, be understood as merely an intellectual or speculative pursuit. It is always imperative that such a fertile search transforms into a fruitful aspiration that simultaneously triggers not only various spiritual experiences but, more importantly, the transformation of elevated states, which sometimes appear as if by magic. These are certain signs that we are already on the right and Godly path. Over time, through deepening, all these become euphoric uplifting attitudes that intensify and assist us through a complex synergy within the indescribable and plurivalent process of revealing and deepening the mysterious absolute reality of our Godly Immortal Self (Atman).
The ancient wisdom-filled treatise Bhagavad Gita affirms that the Godly Immortal Self (Atman) is present and always resides in the hearts of all people, and that only It is and remains truly our inner Godly Self, our profound and eternal Self, which easily enables the transcendence of the individual ego (ahamkara). Only when we succeed in revealing our eternal Supreme Self do we undergo a fundamental transformation and subsequently transcend our limited and egotistical human nature. In this way, we can attain and deepen the gradual ineffable communion, which will eventually become complete, with the Mysterious, Absolute, and Eternal Infinite (God).
The Supreme Godly Immortal Self (Atman) of the human being is what Westerners sometimes improperly refer to as the soul. Therefore, what Westerners actually designate by the term “soul” is entirely different from the Supreme Godly Immortal Self (Atman). In the inner universe of the human being, the Godly Immortal Self (Atman) can be considered, analogically speaking, a sui generis detached and impartial witness of jiva. The Sanskrit term jiva can be translated as “embodied and mortal living being.” This embodied, living being identifies itself with a body and the flow of its thoughts. As soon as it combines with the ego (ahamkara), the often unsuspected illusion of duality and ephemeral causality arises, leading again and again to entrapment in the endless cycle of birth and death.
It is worth mentioning that in jiva, Ishvara is reflected to a certain extent, but only in its partial manifestation. The Godly Immortal Self (Atman) can be viewed as a tiny spark of the infinite, absolute mysterious Consciousness that is Paramatman, the Supreme Godly Absolute. Atman is and always remains a sui generis persistent enigmatic spark of God (Brahman).
Those characteristics that we, as humans, might consider essential and defining for the Godly Immortal Self (Atman), which is a tiny, persistent spark of Paramatman, are in reality absolutely identical to those of God, Brahman, yet they are and remain proportional – or, in other words, infinitesimal. In its mysterious and eternal reality, Brahman, or in other words, God, is the enigmatic, indescribable, infinite, and absolute Godly Being. At the same time, Brahman is the Ultimate Absolute Consciousness of God, Pure Absolute Existence, and Permanent Absolute Beatitude.
Great sages consider that in the inner universe of the human being, or, in other words, in its Microcosm, there simultaneously exist, each in its rightful place, the illusory empirical ego, which determines and causes the so-called “egotistic consciousness” (ahamkara) to appear and persist, and also, in the inner universe of every human being, at its centre, in its essence, the Supreme Godly Immortal Self (Atman).
In the famous ancient treatise Bhagavad Gita, it is said:
“The human being perpetually has an immense need to elevate inwardly and then remain at the mysterious and enigmatic, yet indescribable, height of the reality of the Godly Immortal Self (Atman). They are always capable of achieving this, even through their empirical, mortal ego. That is why the wise, enthusiastic human being, animated by great aspiration, has the ingenious and appropriate possibility to use their illusory empirical ego exactly like an excellent and suitable ladder to gradually, step by step, discover Atman, their Supreme and Immortal Godly Self. For beyond the various appearances that deceive the ignorant, the mortal empirical ego is and always remains the unsuspected friend of the Godly Immortal Self (Atman), but at the same time, under certain conditions, it is and remains the hidden and cunning enemy of the Godly Immortal Self (Atman).
The illusory, mortal empirical ego is and remains the best friend of the Supreme Godly Immortal Self (Atman) only in the case of the human being whose ephemeral, mortal empirical ego eventually becomes and remains completely subjected to the overwhelming mysterious influence of the Supreme Godly Immortal Self (Atman). In the case of that unfortunate human being who is and then continuously remains utterly obtuse, indifferent, and unconscious of the astonishing hidden reality of their Godly Immortal Self (Atman), for such a being, their illusory, mortal empirical ego becomes and then remains perpetually the fierce enemy of the Supreme Godly Immortal Self (Atman).”
This statement, full of Godly wisdom from Krishna, deserves to be remembered and, moreover, needs to imperatively be considered by each of us who aspire to reveal our Supreme Immortal Self (Atman) and who gradually strive to succeed in this crucial fundamental direction. Thus, in reality, nothing and no one ever stops us from gradually revealing Atman.
When we analyse this quote full of Godly wisdom with great attention, we gradually uncover its multiple dimensions. Then, some of us, already endowed with a brilliant intelligence, intuit the appropriate, ingenious way in which we can nevertheless use our empirical, mortal ego to gradually elevate ourselves inwardly more and more. This enables us to feel, experience, discover, and especially later deepen the absolute Godly reality of the Godly Immortal Self (Atman).
Although it might be said that the Sanskrit term Atman is also a reflexive pronoun, this term (Atman) has nevertheless often been and is still frequently used when referring to the transcendent Supreme Godly Immortal Self, Atman. This reference was made many times in the era of the Upanishads.
Therefore, it can be said that the Sanskrit term Atman has represented and still represents a sui generis key concept within Hindu metaphysics, especially within the Vedanta doctrine, as well as in the vast majority of yoga schools, which even today rely exclusively on the millennia-old teachings of the ancient Vedanta system.
Both the great sages and the initiated Hindu philosophers have demonstrated remarkable ingenuity in defining and presenting, in various wise ways, the nature of Atman, which is the Supreme Godly Immortal Self. The greatest challenge in this intricate matter lies in the fact that, somewhat by definition and due to its ineffable, transcendent, and complex reality, the Supreme Godly Immortal Self (Atman) can never be perceived or sensed through the subtle psycho-emotional mental sheath (manomaya kosha). Furthermore, the Supreme Godly Immortal Self (Atman) cannot be perceived in any way through the physical, bodily senses. The ineffable, essential, enigmatic, and plurivalent reality of the Supreme Godly Immortal Self (Atman) becomes considerably accessible to consciousness primarily through the subtle supramental sheath (vijnanamaya kosha) and especially through the subtle sheath of beatitude (anandamaya kosha).
Thus, it can be said that the significant dynamization of the subtle supramental sheath (vijnanamaya kosha) and the subtle sheath of beatitude (anandamaya kosha) makes it possible, especially through spiritual intuition, to access the ineffable and astonishing reality of the Supreme Godly Immortal Self (Atman).
Therefore, the substantial prior activation in our inner universe of the subtle supramental sheath (vijnanamaya kosha) and the sheath of beatitude (anandamaya kosha) easily enables the ineffable inner experience of the reality of the Supreme Godly Immortal Self (Atman).
When the dynamization of these two sheaths – the subtle supramental sheath (vijnanamaya kosha) and the sheath of beatitude (anandamaya kosha) – is predominant in the inner universe of a human being, such a major spiritual transformation and profound indescribable experience greatly facilitates, we might say, the indescribable and astonishing inner experience of the absolute reality of the Supreme Godly Immortal Self (Atman).
However, it is important to note that even in the case of an extraordinary, truly exceptional dynamization of the subtle psycho-emotional mental sheath (manomaya kosha), such a performance, which fascinates many extravagant Westerners, is of no use in gaining access, even minimally, to the ineffable and enigmatic reality of the Supreme Godly Immortal Self (Atman). This remains perpetually inaccessible when a human being unwisely and ignorantly chooses to rely solely on their subtle psycho-emotional mental sheath (manomaya kosha) to discover or somehow experience the reality of the Supreme Godly Immortal Self (Atman).
In conclusion, it can be said that a constructive approach and search for the mysterious reality of the Supreme Godly Immortal Self (Atman) solely through the subtle psycho-emotional mental sheath (manomaya kosha) is always, without exception, an endeavour destined to fail. No matter how many efforts we may choose to make using the subtle psycho-emotional mental sheath (manomaya kosha) to directly experience and discover in this way the ineffable reality of the Supreme Godly Immortal Self (Atman), such an endeavour is and always remains, without exception, sterile, speculative, and futile.
Thus, it can be said that all those human beings who make great but sterile and inefficient efforts, even going to great lengths to discover and possibly experience their Supreme Godly Immortal Self (Atman), ultimately confess in exasperation: “I do not understand what is going on. I find that I am completely unable to feel my Godly Immortal Self (Atman) within me, despite all the systematic efforts I have made and continue to make.” Such a human being, always and without exception, indirectly proves that they have not yet succeeded in awakening, even slightly, their subtle supramental sheath (vijnanamaya kosha), nor their subtle sheath of beatitude (anandamaya kosha), in their inner universe.
In such cases, which are not rare, it is urgently necessary for the respective human being to immediately begin mobilizing themselves systematically, persistently, and appropriately, utilizing the specific methods that need to be at their disposal – methods that already exist within this esoteric school of integral yoga. By consistently applying such methods, the respective human being will undoubtedly succeed in awakening and dynamizing their subtle supramental sheath (vijnanamaya kosha).
Secondly, or even simultaneously with the dynamization of vijnanamaya kosha, such a human being needs to make sustained, persevering, and systematic efforts to increasingly awaken and dynamize their subtle sheath of beatitude (anandamaya kosha).
Regarding this, it is important to note that, for such a human being, an immense help in awakening and dynamizing the subtle sheath of beatitude (anandamaya kosha) can always come from frequently and abundantly attracting into their inner universe and aura the endless, free subtle sublime energies of certain Godly Attributes. This can always be done in close connection with the elective affinities that the respective human being already has within their inner universe, such as the Godly Attribute of Godly Love, the Godly Attribute of Godly Happiness, the Godly Attribute of Godly Beatitude, the Godly Attribute of Godly Kindness, the Godly Attribute of Pure Godly Eros, the Godly Attribute of Godly Joy, and so on.
We can immediately choose to abundantly accumulate, over and over again, in our inner universe, either one by one or, if possible, simultaneously, the various eternal, endless, free subtle sublime energies of Godly Attributes with which we already have affinities.
In this context, it is very important to emphasize that the revelation of these crucial esoteric secrets is a premiere on this planet. Neither Sri Ramakrishna nor Ramana Maharshi ever disclosed these essential aspects within their practical teachings regarding the gradual revelation of Atman in the Microcosm of a human being.
It is fundamental to mention that, in reality, true Godly spirituality continuously involves, includes, and fruitfully explores the subtle, sublime energy of each Godly Attribute among the over 600 Godly Attributes that God has revealed to us. This is and remains a key aspect whose immense value can be experienced especially through the necessary amount of practical application.
This is why it is very important to engage fruitfully in this way, as we will find that we succeed in awakening and then gradually dynamizing the subtle sheath of beatitude (anandamaya kosha) in our inner universe. For this reason, it is essential to consider that it is practically impossible for a human being to abundantly accumulate in their inner universe the subtle, sublime energies of 12 or 17 Godly Attributes and not notice that, in their inner universe, a process of awakening gradually occurs first, followed by a fruitful dynamization of their own subtle sheath of beatitude (anandamaya kosha).
It is, therefore, of cardinal importance to understand that, especially when we choose in an attentive, systematic, and wise manner to abundantly accumulate in our inner universe, in our aura, the endless, free, eternal, subtle, sublime energies of certain Godly Attributes, by doing so, we also achieve godliness. Additionally, we manage to gather, as Jesus Christ urges us, hidden treasures that accumulate in our aura or, in other words, in the occult heavens of our being.
As we succeed in awakening and dynamizing the subtle sheath of beatitude (anandamaya kosha), while also striving to increasingly awaken and dynamize the subtle supramental sheath (vijnanamaya kosha), we can be absolutely certain in advance that through sustained and appropriate efforts, we will eventually discover and experience within our inner universe the indescribable hidden reality of our Supreme Godly Immortal Self (Atman).
In conclusion, it needs to be understood once and for all that the Supreme Godly Immortal Self (Atman) can never be discovered or experienced inwardly with the help of the subtle psycho-emotional mental sheath (manomaya kosha) or through ordinary physical senses.
In the ancient Hindu treatise Mahabharata, it is mentioned: “The hidden, indescribable reality of the Supreme Godly Immortal Self (Atman) can never be felt, discovered, or seen with the eyes.” This reiterates a similar assertion already found in the Upanishads. In the ancient treatise Brihadaranyaka Upanishad, it is stated that the Supreme Godly Immortal Self (Atman) can never be seen, felt, or understood using the subtle, psycho-emotional, mental sheath (manomaya kosha), because in its reality, the Supreme Godly Immortal Self (Atman) is and remains perpetually the essential subject that, so to speak, perfectly mirrors and then instantaneously understands everything in a Godly way. In other words, the enigmatic, plurivalent, indescribable Godly reality of the Supreme Godly Immortal Self (Atman) reveals itself primarily through itself and for itself.
This is a profound mystery that unveils itself only through direct experience. For this reason, it is essential to understand that no finite act of ordinary knowledge can ever encompass Atman. However, the subtle, sublime energy of various Godly Attributes is immensely helpful in sensing Atman, especially when that energy is abundantly accumulated within the Microcosm of our being. A fundamental example of this is the subtle, sublime energy of the Godly Attribute of Godly Love.
In the ancient yoga treatise Shiva Samhita, it is mentioned:
“After the aspirant has permanently and completely abandoned the perception of false, illusory, ephemeral, and superficial states that previously appeared in their consciousness, such an aspirant, full of devotion to Brahman (God), and who decides to renounce their personal will (samkalpa) in a firm, clear, and definitive manner, becomes capable, without delay but with certainty, of realizing their Supreme Godly Immortal Self (Atman), including and especially with the mysterious help constantly offered by their own Supreme Godly Immortal Self (Atman).”
In the Isha Upanishad, it is stated:
“The Supreme Godly Immortal Self (Atman) is always present and has become all beings endowed with consciousness.”
In the authentic spiritual tradition of India, it is mentioned that, in reality, humans have two selves. Reference is made to the real and immortal Self, also called the Supreme Godly Immortal Self, known as Atman, which maintains a mysterious, continuous connection with Purusha and is a hidden spark originating from the Supreme Absolute Consciousness of God the Father, designated by the Sanskrit term Paramatman.
In the inner universe of every human being, there also exists the relative, ephemeral, illusory self, which is connected to the ego (ahamkara). This ego (ahamkara) is, so to speak, nourished solely by the subtle energy present in the Macrocosm, known as ahamkara tattva. Ahamkara tattva is a subtle energy among other mysterious subtle energies (tattvas) and has a specific role in the endless enigmatic Godly play (lila) that God (Brahman) enacts moment by moment with Himself within each cycle of Creation and Manifestation in the Macrocosm.
According to the wise perspective of Eastern philosophy, the Supreme Godly Immortal Self (Atman) exists eternally and simultaneously remains beyond the manifested world – an egotistical, illusory world often influenced by states of fear, whether objective or subjective.
When the Supreme Godly Immortal Self (Atman) is revealed to us more and more, in all its indescribable, enigmatic splendour, it gradually unveils itself as the Eternal One, the Unborn One, the One that neither diminishes nor increases. It is simultaneously the One unaffected by any change, any modification, or any transformation that may ever occur. The presence of the Supreme Godly Immortal Self (Atman) in the universe of every human being demonstrates that humanity was evidently created in the image and likeness of God, as mentioned in the Genesis section of the New Testament.
The Supreme Godly Immortal Self (Atman) is never affected by the specific manifestation or flow of the subtle energy of time, nor by the subtle energy of space. Our Godly Immortal Self (Atman) never dies, as it is immortal and eternal. In its ineffable, Godly, and enigmatic reality, Atman is a sui generis “spark” that originates from the Absolute, Supreme, and mysterious Self, Paramatman, with which it is perpetually in an indescribable, definitive, and inseparable connection. This is a great and essential mystery that each of us urgently needs to intimately experience inwardly and ceaselessly deepen to its fullest extent.
When the Supreme Godly Immortal Self (Atman) is significantly revealed within us, it gradually unveils itself in an ineffable manner – first as euphoric, then as beatific, or even ecstatic. Through its profound and complete revelation in the Microcosm of our being, Atman subsequently contributes immensely to the gradual unveiling of the Ultimate Godly Truth. Ancient Eastern wisdom texts, such as the Bhagavad Gita, have recorded that the Supreme Godly Immortal Self (Atman) is perpetually present in an ineffable form as a “silent Godly witness” and resides, often unsuspected and unrecognized, in the spiritual heart of every human being, specifically in its right side.
The Supreme Godly Immortal Self (Atman), when fully and deeply revealed within us, gradually unveils itself as a hidden primordial source of pure Godly inner experience. This experience reveals the ineffable Godly state of always being in and with God. At the dawn of Atman‘s indescribable revelation, an indescribable connection emerges between its enigmatic, plurivalent, nuanced, ineffable reality and the intoxicating, subtle energy of the Godly Void.
We need to understand from the outset that when we succeed in truly intuiting and inwardly experiencing, through Godly revelations, the enigmatic nature of the Supreme Godly Immortal Self (Atman), we become undeniably capable of spontaneously experiencing and easily discovering for ourselves our ultimate essence – that is, our Supreme Self, Atman. Only then does it become possible for us to unite and identify, first in a beatific manner and later in an ecstatic, pure way, with the absolute Godly source. Gradually, we succeed in becoming one with the Supreme Absolute and mysterious essential nature of God the Father, Paramatman.
These are not mere words; they attempt, as best they can, to convey to us a plurivalent, nuanced, and perpetually indescribable reality, given its intrinsic, immanent richness, which reveals itself only through direct experience. It is essential and crucial to understand that in this direction, as in others, even small amounts of appropriate practice are worth far more than countless volumes of theory.
The evident, inestimable value of these affirmations becomes apparent in all its splendour only when we manage to experience them to some extent. Once we are inwardly prepared and then aspire intensely, driven by great ardour, impetuosity, and enthusiasm, all of this – and even more than what is described here – gradually unfolds before us and reveals itself in all its plurivalence.
Nothing and no one can stop us from achieving these revelations if we choose to repeatedly make appropriate, sustained, systematic, enthusiastic, and persevering efforts. Only we can sabotage ourselves, halt our progress, stagnate, or even refuse this journey – primarily due to the ignorance in which we reside and complacently remain, or even because of the foolishness we sustain, particularly when we already have access to a wealth of fundamental esoteric revelations unknown to the vast majority of people on this planet. Sri Ramakrishna and Ramana Maharishi never disclosed these crucial mysteries, yet here you are presented with the gigantic opportunity to learn them and explore them practically.
If the great Indian sage and yogi Ramana Maharishi managed to reveal his Supreme Godly Immortal Self (Atman) after only three years, even without knowing these mysteries at the beginning of his journey, it is worth asking ourselves: “Why shouldn’t I also accomplish this, even if it takes me up to seven years, through appropriate, sustained, enthusiastic, and persevering efforts, as Ramana Maharishi did?” In this statement, the seven years clearly represent a maximum. However, it is entirely possible that some of us may achieve this much sooner by repeatedly and fruitfully integrating all these essential mysteries revealed for the first time in this esoteric spiritual school. We stand to gain immensely, spiritually and beyond, if we succeed in this endeavour.
Let us understand that, if we succeed in this endeavour, we will undoubtedly gain access to the Supreme Mysterious Reality of God. This statement expresses the pure truth and involves, without exception, an absolute certainty. Nothing and no one, except for our ego (ahamkara), can stand in our way or prevent us from achieving this. In doing so, many of us will succeed in revealing our Godly Immortal Self (Atman) and, beyond that, become capable of fruitfully deepening, repeatedly, this Godly experience that is not only spiritual but is forever revealed as supreme. If we truly achieve this, we can be certain that we will become and remain a human being liberated in this life, or in other words, we will always remain an inwardly transformed, Godly being who has attained the pure, enigmatic, and indescribable condition of jivanmukta.
This is why it is essential for each of us to remember that the Supreme Godly Immortal Self (Atman) is not at all our ephemeral, deceptive, limited, and in some people exaggerated ego (ahamkara), which is often insidiously amalgamated with pride. It is not our psycho-emotional mental sheath (manomaya kosha), nor is it our mundane, vulgar organic life or vitality (pranamaya kosha), nor even our body (annamaya kosha). The Supreme Godly Immortal Self (Atman) is perpetually our Godly immortal essence; it is something enigmatic, ineffable, and universal, having no connection to any external phenomenon.
However, it gradually reveals itself to some extent in the fundamental, pure, and indescribable reality of elevated spiritual experiences. The subtle, sublime energies of various Godly Attributes, abundantly accumulated in our being, often help us to gradually intuit the indescribable reality of Atman.
Being beyond any illusion and beyond appearances, the Supreme Godly Immortal Self (Atman) is, we might say, far more real than any other form involved in any phenomenon.
The Supreme Godly Immortal Self (Atman) is, in eternity, something pure, enigmatic, Godly, and universal. Atman depends for its eternal being and existence only on the Supreme Absolute Godly Self, Paramatman. Atman does not depend on anything in the Physical Universe and is never in any way dependent on anything in the Astral or Causal Universe.
The Supreme Godly Immortal Self (Atman) is a sui generis spark from the ultimate essence of God (Brahman), and this enigmatic spark exists perpetually in the Microcosm of every human being. Thus, God (Brahman) can be ineffably experienced and, in this way, can be known through our Supreme Godly Immortal Self (Atman) in its infinite mysterious reality. Such knowledge of God (Brahman), however, is never exhausted or completed.
It can be said that the Supreme Godly Immortal Self (Atman) is, in eternity, a “Godly immutable existence that mirrors everything that is, has been, and will be.”
The immense, indescribable, and perpetually astonishing mystery of Atman can be ineffably experienced only through the gradual revelation of Atman in the Microcosm of our being or through the direct experience of the mysterious reality of Paramatman.
In conclusion, it can be said that to ineffably experience God (Brahman) and truly know Him in His ultimate essence, we always have only two paths available. The most important and essential path is the direct, immediate, and indescribable experience of the reality of Paramatman. The other path is the gradual, fruitful revelation of Atman within our inner universe, in the Microcosm of our being. This new, revolutionary, esoteric revelation concerning Paramatman can be experienced and deepened only through direct inner experience. In this way, its superiority gradually reveals itself, providing a completely new, rapidly transformative direction and meaning to spirituality on a planetary scale. This formidable Godly mystery of the direct experience of Paramatman is being revealed to us after over 13.7 billion earthly years. This immense and eternal Godly truth is now available for the first time to human beings who will continuously, abundantly experience it as it is. In this way, we truly move from a small pot to a mysterious and infinite ocean without boundaries. Those who can understand this will grasp the profound difference.
It is necessary to further mention that our Supreme Godly Immortal Self (Atman) is, in its enigmatic, plurivalent reality, a Macrocosmic Self. It simultaneously transcends its own macrocosmic nature and is therefore both personal and universal, mysteriously existing in every human being. Atman is always the same in every human being.
Here ends the definition of the term Atman.
It is fundamental to state that when the subtle, sublime energy of this Godly Megaattribute is abundantly accumulated in the universe of a human being, an ineffable, intense, and profound experience arises, referred to in the ancient Indian tradition by the Sanskrit term paramananda, which translates as the supreme beatitude of Paramatman.
Such an indescribable experience represents an extreme state of nuanced, distinct, and unique beatitude. When such an overwhelming, ineffable state is fully experienced, it becomes evident that a mastery has truly been attained in accumulating the subtle, sublime energy of the Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality, within the Microcosm of that human being.
A great yogi and sage of India, Shankaracharya, who lived between 788-820, though unaware of the exact formidable mystery of this Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality, had an astonishing, we might say genius, intuition about the ineffable reality of Paramatman. Here is what he testified regarding the mysterious, eternal, and infinite existence of Paramatman:
“A disciple who has attentively listened to an appropriate, clear, and pertinent explanation regarding the nature and reality of Paramatman might consider that immediately afterward, they perfectly know Paramatman. However, even if they think this way, their opinion is nonetheless mistaken. The wise teachings of the Vedantic treatises mention that the Supreme Self (Atman) of each being endowed with consciousness, once they have attained real knowledge of their Supreme Self (Atman), is, in this way, always perfectly identical with Paramatman. Because in this manner, the respective being has realized their ultimate supreme identity with Paramatman, it can be said that such identification is real.
Nonetheless, regarding everything that can become a so-called object of knowledge, it is evident that such distinct and clearly defined knowledge is possible. However, this is not and cannot be the case for Him (Paramatman), who can never, in any way, become such a so-called object of knowledge. He who, in His infinite mysterious reality, can never be known in the slightest, is Paramatman. He is eternally Paramatman, for He alone is perpetually the absolute and total knower. Only He, the unique one, is eternally the total knower, capable of comprehending in their entirety all elements that exist. Only He, who is infinite and mysterious, encompasses and knows in an absolute way all that exists and is simultaneously identical with the universal Godly possibility. Paramatman is only Himself and for Himself alone what could be called the infinite and mysterious object of His own knowledge.”
Through this significant testimony, the great yogi of India, Shankaracharya, emphasized the eternal impossibility of fully knowing Paramatman, the infinite and mysterious, even when a human being has profoundly and completely revealed their Supreme Immortal Self (Atman). The subtle, sublime energy of the Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality, abundantly accumulated in the Microcosm of the human being, only enables an ineffable experience that arises through a relative identification with the mysterious and infinite reality of Paramatman.
To grasp this to a very small extent (we might say), we can refer to a meaningful occult analogy: a drop originating from an infinite and mysterious ocean, which then returns to that ocean, experiences, only through a minimal identification, the ocean with which it unites. However, it will never succeed in fully knowing the infinite and mysterious ocean in its entirety. By reflecting repeatedly on this occult analogy, we may intuit the plurivalent meaning of the testimony offered by the great yogi Shankaracharya.
Since Paramatman is eternally without duality, it is never possible for Him to become a so-called object or subject of knowledge for another, no matter who or what that might be, apart from Himself, because, in reality, nothing and no one ever exists outside of Him.
Paramatman exists eternally without any limitation. Paramatman is impossible to define. Paramatman cannot ever be fully known in His infinite entirety. Paramatman always exists beyond any determination. Paramatman cannot ever be completely characterized. Paramatman is eternally inaccessible in His infinite totality. This is precisely why Paramatman is called the Supreme (para in Sanskrit).
Paramatman is the immutable and eternal Godly Absolute. Paramatman is the Supreme Godly Reality in which duality never exists. The millennial Indian wisdom tradition of Vedanta frequently refers to Paramatman. Dualistic religions based on the existence of a so-called personal God have no concept analogous to the mysterious and infinite reality of Paramatman.
For the vast majority of human beings, the very idea of a Supreme Absolute Godly Consciousness appears impossible to imagine or conceive through thought. Paramatman is also a state of pure absolute transcendence, and His always mysterious and infinite reality can never be described or articulated, whether through speech or thought. However, given the truth of the fundamental Godly revelation in the Old Testament‘s Genesis section – that each human being was created from the beginning of all beginnings in the perfect (albeit proportional) image and likeness of God – it is implicitly understood that, due to this mysterious resemblance between the Godly nature and the mysterious nature of each human being, everything present in God’s being and His infinite mysterious Godly nature can, under certain appropriate conditions, be ineffably experienced, albeit proportionally, within the nature and Microcosm of a human being prepared inwardly to perceive and experience that which is mysterious, ineffable, and infinite.
By maintaining unwavering faith in God and His Godly revelations, filled with Godly wisdom and absolute truth, it becomes easily possible to gradually experience, in an ineffable manner, with the direct help of the subtle, sublime energy of the Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality, the mysterious and infinite reality of Paramatman.
Here ends the glossary definition of Paramatman.
By repeatedly applying the method revealed here, which enables the ineffable experience of the mysterious and infinite reality of Paramatman, we can be perfectly certain in advance that we will experience and gradually deepen our understanding of Paramatman’s mysterious reality. In doing so, the subtle, sublime energy of this Godly Megaattribute will always serve as an immense aid in the accelerated, fruitful revelation of our Supreme Immortal Self (Atman). Thus, we will come to appreciate the enormous, inestimable value of this formidable Godly revelation, now accessible to all of us after more than 13.7 billion earthly years. Of course, the colossal value of this crucial, formidable Godly revelation will only be truly appreciated and utilized by human beings who are driven by great aspiration and who systematically apply the method that makes the gradual ineffable experience of this essential Godly Megaattribute easily attainable.
In this context, it is worth mentioning that within the millennial esoteric tradition of the Tantra system, there exists a foundational aphorism that expresses – albeit in different words – the Godly revelation recorded in the Genesis section. The adapted content of that enlightening aphorism is as follows:
“All that eternally exists in the mysterious and infinite being of God is always present and exists within every constitutive part of the Macrocosm. Thus, all these are simultaneously present, most often in a latent state, both in the Microcosm of every being endowed with consciousness and within the Macrocosm, where they are always active and dynamic. These aspects are implicitly present and perpetually latent in the Microcosm of every human being. Under certain conditions known to initiates, all these latent aspects can be gradually awakened and dynamized, thus revealing their occult reality through appropriate and gradual awareness.
In this way, the initiated human being who achieves this profound dynamization in their inner Microcosm gradually experiences and becomes conscious of the fact that, in reality, all that is Godly, which is abundantly experienced in their inner universe, exists simultaneously everywhere and originates only from the infinite and mysterious being of God. In this manner, such an initiated human being becomes aware that everything Godly, which is gradually experienced within the Microcosm of their being, exists perpetually and ubiquitously throughout the entire Macrocosm.
Furthermore, all that eternally exists in the infinite and mysterious being of God can be awakened and dynamized in the Microcosm of their being through certain appropriate, sustained, and fruitful efforts. At the same time, in this way, the initiated human experiences and becomes conscious of the fact that all Godly aspects originate solely from God, exist simultaneously everywhere, and that whatever does not exist in the infinite and mysterious being of God does not exist anywhere and cannot be present in the Microcosm of a human being.”
In this way, the holographic occult structure of creation and the Godly Manifestation is revealed as a mysterious reality, wherein everything Godly is perpetually mirrored in every existing part, and each existing part is eternally reflected within and embraced by the mysterious, ineffable, and infinite Godly whole.
On the frontispiece of the Temple of Delphi (in ancient Greece) was inscribed the dictum: “Know thyself, and thus you shall come to know the Macrocosm along with the Great Mysterious Godly Powers and the Godly occult energies that continuously animate and sustain it.”
By evoking, attracting, and accumulating in the Microcosm of our being the subtle, sublime energy of this Godly Megaattribute of Paramatman, we thus utilize the subtle, sublime energy of this Godly Megaattribute, which resides outside of us and originates from the infinite and mysterious being of God. This process involves acting from within ourselves outward, to benefit abundantly, repeatedly, from the subtle, sublime energy of this Godly Megaattribute. This energy greatly aids us in effortlessly revealing our Supreme Immortal Self, Atman.
This is an effective approach, differing from the classical, well-known method of engaging in the gradual revelation of Atman. External alchemy, which operates on metals, similarly acts from the outside inward, producing gradual transformations and occult mutations within the Microcosm of the respective alchemist.
The secret methodology of the millennial Tantra Yoga system often operates in a similar way when aiming to awaken and gradually dynamize the glorious androgynous state (which preexists in a latent state within the Microcosm of the human being). It frequently relies on what originates externally, particularly when applying certain erotic, amorous methods that integrate perfect erotic and amorous continence. In this process, the man adores women outside himself, in the exterior, while the woman adores men or other women she loves, who are also outside herself. In all such cases, human beings appropriately and effectively utilize what is suitable and necessary from the external world to opportunely transform themselves beneficially and fruitfully within the Microcosm of their being.
Similarly, the appropriate, systematic, and wise use of medicinal or healing plants – whether for spiritual purposes or therapeutic directions – operates in a comparable manner, acting externally to generate the necessary and effective outcomes internally, within the Microcosm of the respective initiated human being.
The example of alchemists, who often used spagyric mixtures, is also illustrative in this regard. They acted wisely from the exterior toward the interior of their being. Spagyria is still successfully used today, highlighting its enduring relevance and efficacy in operating from the external world to effect internal transformation.
Practical Method
We outline the Initiatic Method for invoking, in distinct stages, the subtle, sublime energy of the Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality. This method is recommended for personal practice when someone decides to perform the invocation of this Godly Megaattribute’s subtle, sublime energy in distinct stages. The term personal indicates that the human being engages in this practice individually, wherever they choose (with the added suggestion that performing this method systematically in solitude, with God, in nature, is always excellent, provided that all necessary optimal conditions are ensured beforehand).
During this method, the duration of each stage can be adjusted as desired. However, avoid rushing and aim to consciously, thoroughly, and optimally experience each stage. Attentive, systematic, enthusiastic, and perseverant repetition of this method will significantly help deepen the practice. By proceeding in this manner, one can be confidently assured of gradually achieving mastery over the process.
Stage I requires performing attentively, correctly, and with optimal inward focus, the mystical consecration of the fruits to God. This is to be done seven times in succession – no more and no less than seven. During each consecration, aim to profoundly and fully consciously experience the response that arises from this act of offering.
Attention! Only in the situation where, during one of the seven mystical consecrations, we do not receive (due to an insidious attack by devils) an affirmative response, we will then repeat only the respective consecration as many times as necessary until, in this way, we receive an affirmative response.
Stage II involves the evocation, attraction, and prior accumulation in our inner universe of the subtle, sublime energy of the Godly Attribute of Godly Intention and, in the end, attentively becoming aware of the specific, subtle effects that gradually appear, which considerably help us in successfully carrying out the other stages.
Stage III involves the inward utterance, in the sphere of consciousness, with prior excellent focus of the entire consciousness, of a special adequate formula:
Lord God, Heavenly Father, I implore You here and now, with complete faith in You, with humility and love, to help me through Your Omnipotence to evoke and abundantly attract into my being the subtle, sublime energy of the Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality. I ask You this because You, Lord God, have promised us humans: “Ask for all that is good and Godly, for they will thus be given to you.” May only Your Godly Will be done. Amen! Amen! Amen!
To make it easier for you to inwardly utter this formula, you can use an audio recording made by yourself, aloud, but with considerable adequate pauses, so that you can then inwardly repeat in the sphere of consciousness after the respective audio recording the special formula stated. At the end of this stage, remain fully inwardly focused in a favourable, propitious state of expectation.
Stage IV involves the full perception of a special state of pure, uplifting euphoric vacuity that simultaneously includes a fruitful, beneficial inner expectation.
Stage V involves, immediately after the prior perception of that distinct anticipatory state, firmly and intensely focusing our attention, simultaneously with the global sphere of consciousness, at the level of the fundamental, subtle energy centre, sahasrara, located at the crown of the head and slightly above, outside the body. Then, we gradually aim to perceive the progressive outpouring of the subtle energy manifesting as an elevated, delicate, and refined wave specific to the subtle, sublime energy of the Godly Megaattribute of Paramatman, the Ultimate Absolute Godly Reality, into our inner universe. We then simultaneously become aware of the ineffable experience that gradually manifests in the Microcosm of our being and aim to discern the various nuances of that experience, which are beyond words.
Stage VI involves continuing to fully and ineffably experience the various nuances, many of which are astonishing and overwhelming, of that state, which highlights the effects of the subtle, sublime energy of the Godly Megaattribute of Paramatman in the Microcosm of our being. This stage is very important, as it gradually makes it possible to strongly integrate the subtle, sublime energy of this Godly Megaattribute into our aura. By repeatedly practicing this method, it becomes gradually possible to deepen the fruitful, ineffable experience of the subtle, sublime energy of this essential Godly Megaattribute, which greatly helps us achieve the accelerated revelation of our Supreme Immortal Self, Atman. Only through direct ineffable experiences can we truly understand and become convinced of this reality.
The differences we will experience through appropriate practice will clarify and intimately illuminate us in a short time. To fully and profoundly harness the specific effects that gradually appear, a persistent, hyperlucid focus of consciousness is of immense help. Such hyperlucid focus greatly aids us in attaining a state of spiritual mastery and simultaneously accelerates our godliness.
Stage VII involves the sincere expression of our gratitude and thankfulness to God. For this, we stand facing North (which is magnetic North, geographically South). Then, we solemnly recite the following formula to sincerely express our gratitude to God:
Lord God, Heavenly Father, I humbly and gratefully thank You for helping me discover, through direct experience, the mysteries that this esoteric method reveals. By the creative power of Your mysterious Godly Utterance, everything that exists was made through You. Heaven and Earth are full of Your Glory and Omnipotence. By Your Omnipotence, You sustain all, and nothing that has been made ever exists outside of You. In all and everything that exists, Your Omnipotence is eternally present. Mysterious are Your ways. Blessed are You now and forever and ever. Glory to You, Heavenly Father! Glory to You, Heavenly Father! Glory to You, Heavenly Father! Amen. Amen. Amen.
Afterward, we become fully and deeply aware of the response that arises from God in our inner universe in the form of an elevated, ineffable subtle flow that floods our being and body, descending through the crown of the head at the level of the fundamental, subtle energy centre, sahasrara.
The ineffable effects arising from the accumulation of the subtle, sublime energy of this Godly Megaattribute last approximately 24 hours from the completion of the seven stages. The secondary occult echo that follows extends over a period of about seven days thereafter.
It is essential to be very attentive to all the effects that manifest in the Microcosm of our being during these two periods (the 24 hours and the subsequent seven days) mentioned here.
When, by acting in the manner described, we have finally become aware of the accumulation in our inner universe of the subtle, sublime energy of this Godly Megaattribute, and then we have sought to reveal our Supreme Immortal Self, Atman, through an appropriate and effective method, we will undoubtedly notice the difference regarding the value of this formidable revelation related to this Godly Megaattribute. In this way, we will quickly realize that the subtle, sublime energy of this Godly Megaattribute, which we attract into the Microcosm of our being, is of immense help in accelerating the fruitful process of revealing our Supreme Immortal Self, Atman, within our inner universe.
With this, the practice of this method concludes, a method of great value that is experienced repeatedly as such only when it is correctly, enthusiastically, systematically, and perseveringly put into practice. Only in this way will all the extraordinary spiritual effects it generates in the Microcosm of the human being be easily observed. These effects, through the resulting occult accumulation, prove to be extremely important, especially for all human beings who aspire to fruitfully reveal their Supreme Immortal Self, Atman, within their inner universe.
The grams of practice and mastery to be discovered and experienced through this crucial method, revealed for the first time on this earth, are worth many tons of theory. Sometimes, applying it within a group acting in unison is easily possible, and in such cases, the occult multiplication effect that arises and is triggered every time is immense, fruitful, and truly extraordinary.
This method, inspired by God, will undoubtedly revolutionize spirituality on a planetary scale and will prove useful and effective, especially for human beings who strongly aspire to effortlessly reveal their Supreme Immortal Self, Atman. By personally experimenting with and fruitfully deepening this ingenious, rapid, and efficient method, the discovery and revelation of Atman within the Microcosm of each human being becomes much more easily achievable and genuinely realizable.
Through aspirational practice and repeated experimentation and deepening of this extraordinary direct method, we are also granted the ever-astonishing opportunity to feel and discover God from a completely different perspective – one that always reveals itself as ineffable, mysterious, indescribable, and extraordinary.
All of this, along with much more that can never be fully described, continually unfolds as new, surprising Godly gifts – forever fresh and unique – that the Godly Absolute offers us. These gifts are reserved for us whenever we practice this method, revealing themselves as soon as we attain and deepen the state of mastery that emerges solely through enthusiastic practice of this approach. These revelations will undoubtedly be discovered by those who commit to this practice and gradually acquire significant, appropriate experience in this direction.
yogaesoteric
July 31, 2025
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