Going from Brahman to Paramatma to Bhagavan realization-SP shows how this works. It is not that one just chants Hare Krsna and all three phases of God consciousness are automatically and at once revealed. That is very very rarely attained and not the normal course of events.No-One has to progress thru all three phases-Brahman-Paramatma-Bhagavan consciousness. So first knowledge of God-Krsna and all His opulences have to be realized, then He reveals Himself  to us in His full Glory. Chanting Hare Krsna means first from the Holy Name we will realize the Krsna’s Divine Form in the Holy Names, then realize His qualities and finally then the pastimes. In that order.Below is the quotes to prove this step by step process.

Hare Krsna

damaghosa das———————————————–
Oct 31 1972–Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. And yatatām api siddhānām [Bg. 7.3]. It is not that coming to the platform of a qualified brāhmaṇa, one can understand Kṛṣṇa. That is also not. Still, you have to go farther. Brahma-bhūta. Brahmā jānāti iti brāhmaṇaḥ. Brāhmaṇa can understand Brahman. He can understand that he is also part and parcel of Brahman. But that understanding is not sufficient. He has to go further, to become a Vaiṣṇava, to understand the Supreme Personality of Godhead, the Absolute Truth, as person. Vaiṣṇava means to understand the Absolute Truth as person, not imperson. In the brāhmaṇa state, even they understand Brahman, that is impersonal view. But one has to go far above. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. One has to make progress from the Brahman platform to Paramātmā platform, then to the Personality of Godhead understanding. Therefore Kṛṣṇa says, yatatām api siddhānām [Bg. 7.3]. Somebody is trying to come to the platform of brahma-bhūta [SB 4.30.20] stage. That is called siddha state. But yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ [Bg. 7.3]. So they also cannot understand Kṛṣṇa. Kṛṣṇa can be understood only by this process, bhagavad-bhakti-yogataḥ.

London sept 26 1969—
Therefore the Absolute Truth are realized in three phases: Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. Śabdyate means we receive from the Vedic literatures. Śabda-brahma, śabdyate. By sound vibration, by transcendental sound transmission, we understand that the Absolute Truth is realized in three phases. What is that? Brahmeti paramātmeti bhagavān iti śabdyate. So what is the difference between Brahman, Paramātmā, and Bhagavān? That difference is just like the same. If you study, if you become satisfied, “Now I am in the light, sunshine; finished my business,” that is Brahman realization. But that is not final. By Brahman realization, you are in the light, that’s a fact. You are in illumination, you are in temperature, that’s a fact. But if you are satisfied with such temperature and light, then you remain there. And if you are fortunate enough to make further progress, that is Paramātmā—to realize the Supersoul in everyone’s heart: in your heart, in my heart, everywhere, all-pervading. Sunshine is also all-pervading. Brahman is also all-pervading. Sarvaṁ khalv idaṁ brahma. Similarly, Paramātmā, the Supersoul, is also all-pervading. Meditation means to realize the Supersoul, and to realize that Supersoul is everywhere. How everywhere? Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. The Supersoul is within the aṇḍa. Aṇḍa means brahmāṇḍa, universe, and everybody up to the atom. He’s within the atom also. Paramāṇu. Paramāṇu means atom. The Supersoul is within the atom. That is the power of God. He can become bigger than the universe. He can put many millions of universes within His belly. At the same time, He can enter within the atom. Aṇor aṇīyān mahato mahīyān. Mahato mahīyān means greater than the greatest and the smaller than the smallest. So in this way, first realization, Brahman, impersonal. Then next higher realization is Paramātmā, Supersoul. Brahman realization more or less realized by philosophical speculation, and Paramātmā realization is achieved more or less by meditation. But Bhagavān realization is transcendental devotion. That is beyond the philosophical speculation and mental meditation, beyond.So these are gradual processes, but… Just like if you actually serious about studying the sun subject matter, then you have to study the sunlight, then sun globe, then enter into sun planet and try to understand; similarly, if you want to understand the Absolute Truth, you have to make progress in that way: Brahman realization, Paramātmā realization, then personal, Bhagavān realization. The crude example: as in the sun there is a supreme person, Sūrya-nārāyaṇa, or the predominating deity in the sun globe, and then the sun globe is there, and then the sunlight is there, similarly, Absolute Truth means the, in the beginning, the Supreme Personality of Godhead—person—and then His plenary expansion.

Three phases of realizing God

SB 4.30.31 purport–The Supreme Personality of Godhead is parataḥ parāt. The word para means “transcendental, beyond this material world.” The impersonal Brahman effulgence is beyond this material world, and this is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padam (Bhāg. 10.2.32). Merging into the impersonal effulgence of the Lord is called paraṁ padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (Bhāg. 1.2.11). The Absolute Truth is realized first as impersonal Brahman, then as Paramātmā, and finally as Bhagavān. Thus the Personality of Godhead, Bhagavān, is parataḥ parāt, beyond Brahman and Paramātmā realization.

June 19 1974 Germany–This is a material example. Similarly, self-realization is ultimately, as I taught you, that, first impersonal Brahman, then localized Paramātmā, and then the yogis, they realize the localized Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. The yogis, they observe the Supersoul within himself, and they meditate upon Him. What is that verse?

SB 4.9.16 purport-Śrīla Viśvanātha Cakravartī Ṭhākura describes that this impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world. Such devotees are known as jñāna-miśra-bhaktas, or devotees whose devotional service is mixed with empiric knowledge. Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Mahārāja offers his respectful obeisances.It is said that this impersonal Brahman is the distant realization of the Absolute Truth. Although apparently Brahman seems to be devoid of energy, factually it has different energies working under the headings of knowledge and ignorance. On account of these different energies, there is continually a manifestation of vidyā and avidyā. Vidyā and avidyā are very nicely described in Īśopaniṣad. It is said there that sometimes, due to avidyā, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal. But in fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal.People in general, who are under the influence of avidyā-śakti, or māyā, have neither knowledge nor devotion. But when a person who is a little advanced and is therefore called a jñānī advances even more, he is in the category of a jñāna-miśra-bhakta, or a devotee whose love is mixed with empiric knowledge. When he is still further advanced, he can realize that the Absolute Truth is a person with multienergies. An advanced devotee can understand the Lord and His creative energy. As soon as one accepts the creative energy of the Absolute Truth, the six opulences of the Supreme Personality of Godhead are also understood. Devotees who are still further advanced, in full knowledge, can understand the transcendental pastimes of the Lord. Only on that platform can one fully enjoy transcendental bliss. An example is given in this connection by Viśvanātha Cakravartī Ṭhākura of a person proceeding towards a destination. As he approaches, he sees the destination from a distant place, just as we see a city from a distance. At that time he simply understands that the city is situated at a distance. When, however, he comes still nearer, he sees the domes and flags. But as soon as he enters the city, he sees various paths, gardens, lakes, and marketplaces with shops, and persons buying. He sees varieties of cinema houses, and he sees dancing and jubilation. When a person actually enters the city and personally sees the activities of the city, he becomes satisfied.

CC ADI 7.140 purport…..Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahmajyoti rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahmajyoti, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then one’s knowledge is perfect. The Bhagavad-gītā (7.19) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. One’s search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute Truth-namely, impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead-his knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says: jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate. He thus indicates that the real absolute identity must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient. In the Vedic literature (Muṇḍaka Upaniṣad 1.1.9) we find the statement yaḥ sarva-jñaḥ sarva-vit, which means that the Absolute Truth knows everything perfectly, but we also learn from the Vedic description parāsya śaktir vividhaiva śrūyate that not only does He know everything, but He also acts accordingly by utilizing His different energies. Thus to understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies. Māyāvāda philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy.                                 

This mornings darshan of Lords Gaura and Nitai