... the Upanishads speak of jyotir brahma, the Light that is Brahman. Very often the sadhak feels a flow of Light upon him or around him or a flow of Light invading his centres or even his whole being and body, penetrating and illumining every cell and in that Light there grows the spiritual consciousness and one becomes open to all or many of its workings and realisations. Appositely I have a review of a book of Ramdas (of the Vision) before me in which is described such an experience got by the repetition of the Rama mantra, but, if I understand rightly, after a long and rigorous self-discipline. "The mantra having stopped automatically, he beheld a small circular light before his mental vision. This yielded him thrills of delight. This experience having continued for some days, he felt a dazzling light like lightning, flashing before his eyes, which ultimately permeated and absorbed him. Now an inexpressible transport of bliss filled every pore of his physical frame." It does not always come like that—very often it comes by stages or at long intervals, at first, working on the consciousness till it is ready. <ref>https://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p48</ref>
=Mantra , Brahman And Levels Of Consciousness=
Brahman in the Veda signifies ordinarily the Vedic Word or mantra in its profoundest aspect as the expression of the intuition arising out of the depths of the soul or being. It is a voice of the rhythm which has created the worlds and creates perpetually. All world is expression or manifestation, creation by the Word. Conscious Being luminously manifesting its contents in itself, of itself, ''tmanā'', is the superconscient; holding its contents obscurely in itself it is the subconscient. The higher, the self-luminous descends into the obscure, into the night, into darkness concealed in darkness, tamas ''tamasā gūḍham'', where all is hidden in formless being owing to fragmentation of consciousness, ''tucchyenābhvapihitam''. It arises again out of the Night by the Word to reconstitute in the conscient its vast unity, ''tan mahinājāyataikam''. This vast Being, this all-containing and all-formulating consciousness is Brahman. It is the Soul that emerges out of the subconscient in Man and rises towards the superconscient. And the word of creative Power welling upward out of the soul is also brahman. <ref>http://incarnateword.in/cwsa/15/brihaspati-power-of-the-soul#p37</ref>
==The Chant Of The Immutable==
The Rishi takes these two great terms, God, one, stable & eternal, the world shifting, multitudinous, transient. For this great flux of Nature, by which we mean a great cosmic motion & activity, shows us nowhere a centre of knowledge & intelligent control, yet its every movement, denoting law, pointing to harmony, speaks of a centre somewhere of knowledge & intelligent control. It shows nowhere any definite unity except that of sum and process, yet every little portion of it the more we analyse, cries out more loudly, "There is One & not many." Every single thing in it is perishable & mutable, yet for ever its ancient & inevitable movements thunder in our ears the chant of the immutable & eternal. She is one term, Prakriti, jagati, the ever moving, with every object, small or great, a mere knot of motion, jagat; that which she obeys & worships & of which she speaks to us always & yet seems always by the whirl of her motions in mind & matter to conceal, is the Lord, the Purusha. He is that One, Eternal & Immutable; it is He that is the centre of knowledge & eternal control. He is Ish, the Lord. The relation between the world & its Lord on which the Rishi bids us fix as the one on whose constant & established realisation we can best found the thoughts & activities of the Life Divine, is the relation of the Inhabitant & His inhabitation. For habitation by Him it was made, not only as a whole, but every object which it has built up, is building or will build in the whirl & race of its eternal movement, from the god to the worm, from the Sun to the atom & the grain of dust to the constellations & their group, each, small or great, mean or mighty, sweet or sombre, beautiful or repulsive, is his dwelling place & that which dwells in it, is the Lord. <ref>http://incarnateword.in/cwsa/17/a-commentary-on-the-isha-upanishad#p23</ref>
=Mantra In Sri Aurobindo’s Yoga=