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Ganesha is the Power that removes obstacles by the force of Knowledge.

Ganesha (among other things) is the Devata of spiritual Knowledge. [1]

Ganesha, lord of wisdom and learning who wrote the poem [Mahabharata] to Vyasa’s dictation. [2]


[One of the four physical siddhis in Hatha Yoga] by perfect garima he can develop an adamantine steadiness which the shock of the avalanche cannot overbear. [3]


You must gather yourself within more firmly. If you disperse yourself constantly, go out of the inner circle, you will constantly move about in the pettinesses of the ordinary outer nature and under the influences to which it is open. Learn to live within, to act always from within, from a constant communion with the Mother. It may be difficult at first to do it always and completely, but it can be done if one sticks to it—and it is at that price, by learning to do that, that one can have the Siddhi in the Yoga. [4]


The power of Gayatri is the Light of the divine Truth. It is a mantra of Knowledge. [5]


Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. [6]


What do you mean by a ghost? The word “ghost” as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only—

(1) An actual contact with the soul of a departed human being housed in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.

(2) A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself—till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many similar phenomena.

(3) A being of the lower vital planes who has assumed the discarded vital sheath of a departed human being or a fragment of his vital personality and appears and acts in the form and perhaps with the surface thoughts and memories of that person.

(4) A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g. furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists, phenomena of stone-throwing, tree-inhabiting bhūtas and other well-known phenomena.

(5) Apparitions which are the formations of one’s own mind but take to the senses an objective appearance.

(6) Temporary possession of people by vital beings who sometimes pretend to be departed relatives etc.

(7) Thought-Image of themselves projected, often by people at the moment of death, which appear at that time or a few hours afterwards to their friends or relatives. [7]


Gods are Personalities or Powers put forth by the Divine ; they are therefore in fact limited Emanations, although the full Divine is behind each of them. [8]

They are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Ādyā Sakti ; in their cosmic action they are Powers and Personalities of the Divine, each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do veil themselves behind the movement of impersonal forces. But while in the Overmind and the triple world they appear as independent beings, they return in the Supermind into the One and stand there united in a single harmonious action as multiple personalities of the one Person, the Divine Purushottama. [9]

Golden Light

The golden light is that of the Divine Truth on the higher planes.[10]

Golden light always means the light of Truth ; but the nature of the Truth varies according to the plane to which it belongs. Golden light is a light from the Supermind but naturally it is modified in the plane in which it works. It becomes the light of Truth in the Overmind, light of Truth in the intuition.[11]


Vaikuntha and Goloka are human conceptions of states of being that are beyond humanity. Goloka is evidently a world of Love, Beauty and Ananda full of spiritual radiances (the cow is the symbol of spiritual Light) of which the souls there are keepers or possessors, Gopas and Gopis. [12]


The habit of talk about others. It is therefore this tendency that must cease in the vital itself. Not to be under the control of the impulse to speech, to be able to do without it as a necessity and to speak only when one sees that it is right to do so and only what one sees to be right to say, is a very necessary part of Yogic self-control. [13]


Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. [14]

It is a power superior to any rule, even to the Cosmic Law. Yet it is not indiscriminate - only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. [15]

The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition, - though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind. [16]


Loving recognition of the Grace received from the Divine, a humble recognition of all that the Divine has done and is doing for you, the spontaneous feeling of obligation to the Divine, which makes you do your best to become less unworthy of what the Divine is doing for you. [17]

Gratitude: it is you who open all the closed doors and let the Grace which saves penetrate deeply.[18]


The gunas are modes or processes of Nature. [19]

[T]he three names, sattva, rajas and tamas. Tamas is the principle and power of inertia; Rajas is the principle of kinesis, passion, endeavour, struggle, initiation (ārambha); sattwa the principle of assimilation, equilibrium and harmony. [20]

The three guṇas become purified and refined and changed into their divine equivalents : sattva becomes jyoti, the authentic spiritual light; rajas becomes tapas, the tranquilly intense divine force; tamas becomes śama, the divine quiet, rest, peace. [21]


One who has realised the Truth and himself possesses and is able to communicate the light, the experience, a guide who is strong enough to take by the hand and carry over difficult passages as well as to instruct and point out the way. [22]

Guru is the channel or the representative or the manifestation of the Divine, according to the measure of his personality or his attainment; but whatever he is, it is to the Divine that one opens in opening to him ; and if something is determined by the power of the channel, more is determined by the inherent and intrinsic altitude of the receiving consciousness, an element that comes out in the surface mind as simple trust or direct unconditional self-giving, and once that is there, the essential things can be gained even from one who seems to others than the disciple an inferior spiritual source, and the rest will grow up in the sādhaka of itself by the Grace of the Divine, even if the human being in the Guru cannot give it. [23]