... 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 In Sri Aurobindo’s Yoga=
As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother. The concentration in the heart and the concentration in the head can both be used—each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body. <ref>http://incarnateword.in/cwsa/29/mantra-and-japa#p27</ref>
==Japa And Dhyana in Integral Yoga==
Well, in this Yoga, you do the same, not necessarily at that particular spot between the eyebrows, but anywhere in the head or at the centre of the chest where the physiologists have fixed the cardiac centre. Instead of concentrating on an object, you concentrate in the head in a will, a call for the descent of the peace from above or, as some do, an opening of the unseen lid and an ascent of the consciousness above. In the heart-centre one concentrates in an aspiration, for an opening, for the presence or living image of the Divine there or whatever else is the object. There may be japa of a name but, if so, there must also be a concentration on it and the name must repeat itself there in the heart-centre. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p50</ref>
==Mantra And The Rajayoga Practice Of Samadhi==
Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Therefore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. <ref>http://incarnateword.in/cwsa/23/rajayoga#p8</ref>
=Different Mantras=