Changes

All the time—constantly, all the time—there is the warmth, the sweetness and happiness of a complete self-giving, with an aspiration: "To BE, to be You, not to exist anymore." But there's still a sense of... it's the joy of giving oneself. It's like that, constant. And when the consciousness isn't active, that is, when I don't speak or don't listen or... automatically the body repeats the mantra like that, constantly like that; that's the constant state, day and night, continually. But now and then—now and then—there's a sort of fusion (''I don't know what happens''), and even that whole joyful aspiration, that whole fervor is transformed into a state... which is, or seems, perfectly still, because... I don't know what it is: it's not stillness, not eternity... I don't know, it's something, a "something" that is... Power, Light, and really a Love which doesn't "give" itself and does not "receive"; a Love which... something (I use this word for lack of others), something like that, but it's That, it's a vibration which is That, a vibration of Power, Light and Love (those are the three words I must use to translate), which is IN this, in the body, everywhere. Everywhere. To such a point that when you leave that state, you wonder (''laughing'') if you still have the same shape! That's how it is, you understand.

<ref>http://incarnateword.in/agenda/10/april-23-1969#p16</ref>

….it is this, that what we affirm strongly gets power to persist in the consciousness and experience and calls circumstances to its support, what we deny and reject and refuse to support by the power of the Word, tends, after a time and some resistance, to lose force in the consciousness and the circumstances and movements that support it tend also to recur less often and finally disappear. It is fundamentally the principle of the mantra. A constant affirmation from within on the other side—of that which is to be realised—brings always in the end a response from above. <ref>http://incarnateword.in/cwsa/31/illness-and-health#p47</ref>

=Mantra in Conjunction with Pranayama=

…Put less symbolically, in more philosophical though perhaps less profound language, this means that the real energy of our being is lying asleep and inconscient in the depths of our vital system, and is awakened by the practice of Pranayama. In its expansion it opens up all the centres of our psychological being in which reside the powers and the consciousness of what would now be called perhaps our subliminal self; therefore as each centre of power and consciousness is opened up, we get access to successive psychological planes and are able to put ourselves in communication with the worlds or cosmic states of being which correspond to them; all the psychic powers abnormal to physical man, but natural to the soul develop in us. Finally, at the summit of the ascension, this arising and expanding energy meets with the superconscient self which sits concealed behind and above our physical and mental existence; this meeting leads to a profound samadhi of union in which our waking consciousness loses itself in the superconscient. Thus by the thorough and unremitting practice of Pranayama the Hathayogin attains in his own way the psychic and spiritual results which are pursued through more directly psychical and spiritual methods in other Yogas. The one mental aid which he conjoins with it, is the use of the mantra, sacred syllable, name or mystic formula which is of so much importance in the Indian systems of Yoga and common to them all. This secret of the power of the mantra, the six chakras and the Kundalini Shakti is one of the central truths of all that complex psycho-physical science and practice of which the Tantric philosophy claims to give us a rationale and the most complete compendium of methods. All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices. <ref>http://incarnateword.in/cwsa/23/rajayoga#p4</ref>