In the stage of love for God, various transcendental manifestations appear, such as affection, emotion, ecstasy and an attachment of extreme intensity. Going from one level to another is like the gradual thickening of cane juice when it is cooked. First liquid, it becomes more and more dense under the effect of evaporation, until it turns into molasses. Then, it crystallizes, turns into sugar and, finally, into candy sugar… Likewise, the transcendent love for God, the Supreme Person, develops in stages, in a progressive way. It is only when one truly establishes oneself on the absolute level that one becomes steadfast in the love of God. Until then, there is always a risk of relapse into the material. Beyond that develop other manifestations, such; bliss or permanent ecstatic state, ecstasy or symptoms of ecstatic love for Krishna, symptoms of pure emotion towards Krishna, and expressions of deep love for Krishna, God, the Supreme Person. When these four ingredients are added to the constancy which characterizes the purely spiritual existence, occurs what it is called an exchange of transcendental flavor. Thus the reciprocal exchange of love between the beloved is generally called the transcendent flavor of the exchange of loving feelings between the devotee and the Supreme Being, God. Be that as it may, let us not forget that the achievement of such exchanges requires that one first establish oneself in constancy, at the stage of transcendental flavor. The very foundation of the transcendent flavor is in fact the exchange of loving feelings, the other manifestations serving as auxiliaries to the development of transcendent love.

The ecstasy associated with transcendent love has two parts: the context and the source of exaltation. The context itself divides into two elements, the subject and the object. The exchange of devotional service represents the subject, and Krishna embodies the object. As for the source of exaltation, it derives from the spiritual and absolute attributes of Krishna, which bewitch the devotee and incite him to serve him, the Supreme Lord. Mayavadi philosophers (impersonalists, who believe only in the formless aspect of God) claim that Absolute Truth is devoid of any specific attribute, but philosophers who dedicate their lives to Krishna make it clear that Absolute Truth is only spiritual in this sense that its attributes are not material. Indeed, the spiritual attributes of the Lord are so glorious and enchanting that they fascinate even the liberated beings. In truth, even souls already established in self-realization feel the attraction of the sublime attributes of Krishna. It must be concluded that these, far from being material, are revealed to be as pure as they are transcendent in nature.