Changes

These [''calling the Mother, praying to her''] are acts of the mind, openness is a state of consciousness which keeps it turned to the Mother, free from other movements, expecting and able to receive what may come from the Divine. <ref>http://incarnateword.in/cwsa/29/opening#p5</ref>

The chief processes of Hatha Yoga are āsana and prāṇāyāma. By its numerous āsanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called ''prāṇāyāma'', the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained. On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin. <ref>http://incarnateword.in/cwsa/23/the-systems-of-yoga#p10</ref>

….the power of service to others, the will to make our life a thing of work and use to God and man, to obey and follow and accept whatever great influence and needful discipline, the love which consecrates service, a love which asks for no return, but spends itself for the satisfaction of that which we love, the power to bring down this love and service into the physical field and the desire to give our body and life as well as our soul and mind and will and capacity to God and man, and, as a result, the power of complete self-surrender, ''ātma-samarpaṇa'', which transferred to the spiritual life becomes one of the greatest most revealing keys to freedom and perfection. In these things lies the perfection of this Dharma and the nobility of this Swabhava. Man could not be perfect and complete if he had not this element of nature in him to raise to its divine power. <ref>http://incarnateword.in/cwsa/24 /soul-force-and-the-fourfold-personality#p8</ref>

…For For the highest relation of the Soul to existence is the Purusha's possession of Prakriti, when he is no longer ignorant and subject to his nature, but knows, transcends, enjoys and controls his manifested being and determines largely and freely what shall be his self-expression. <ref>http:// incarnateword.in/cwsa/23/the-soul-and-its-liberation#p1</ref>

<center>~</center>….If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; by similarly standing back from the life activities, it is possible to realise oneself as the inner Self of life, the true and pure vital being, the Purusha; there is even a Self of body of which, by standing back from the body and its demands and activities and entering into a silence of the physical consciousness watching the action of its energy, it is possible to become aware, a true and pure physical being, the Purusha. So too, by standing back from all these activities of nature successively or together, it becomes possible to realise one's inner being as the silent impersonal self, the witness Purusha. This will lead to a spiritual realisation and liberation, but will not necessarily bring about a transformation; for the Purusha, satisfied to be free and himself, may leave the Nature, the Prakriti, to exhaust its accumulated impetus by an unsupported action, a mechanical continuance not renewed and reinforced or vivified and prolonged by his consent, and use this rejection as a means of withdrawing from all nature.