Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material Nature the supreme Ananda. 
The soul, the psychic, hearing the call of the Divine and flowering into the complete love and surrender that brings the supreme Ananda. That is what Radha and Krishna by their divine union bring about in the human consciousness. 
Force of kinesis, translates in quality as struggle and effort, passion and action. 
It aims at the liberation and perfection of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection. First, therefore, the powers of order must be helped to overcome the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established. 
The Giant, the Ogre or Devourer of the world;  a being of vital hunger; the fierce giant Powers of darkness; the Veilers in Night; beings of the middle vital plane who are in opposition to the gods. 
The Rākṣasa is the supreme and thorough-going individualist, who believes life to be meant for his own untrammelled self-fulfilment and self-assertion. A necessary element in humanity, he is particularly useful in revolutions. The Rākṣasa is not an altruist. If by satisfying himself he can satisfy others, he is pleased; but he does not make that his motive. If he has to trample on others to satisfy himself, he does so without compunction. 
Realisation is when the Truth becomes a settled part of the consciousness.
In spiritual realisation there are two quite opposite forms—one in which one withdraws from all outer things including all material beings in the world to merge in the Divine and one in which one feels the Self or the Divine in all and through that realisation attains to a universal oneness. 
By divine realisation is meant the spiritual realisation—the realisation of Self, Bhagavan or Brahman on the mental-spiritual plane or else the overmental plane. That is a thing (at any rate the mental-spiritual) which thousands have done. So it is obviously easier to do than the supramental. Also nobody can have the supramental realisation who has not had the spiritual. 
The world is a manifestation of the Real and therefore is itself real. The reality is the infinite and eternal Divine, infinite and eternal Being, Consciousness-Force and Bliss. This Divine by his power has created the world or rather manifested it in his own infinite Being. But here in the material world or at its basis he has hidden himself in what seem to be his opposites, Non-Being, Inconscience and Insentience. This is what we nowadays call the Inconscient which seems to have created the material universe by its inconscient Energy, but this is only an appearance, for we find in the end that all the dispositions of the world can only have been arranged by the working of a supreme secret Intelligence. The Being which is hidden in what seems to be an inconscient void emerges in the world first in Matter, then in Life, then in Mind and finally as the Spirit. The apparently inconscient Energy which creates is in fact the Consciousness-Force of the Divine and its aspect of consciousness, secret in Matter, begins to emerge in Life, finds something more of itself in Mind and finds its true self in a spiritual consciousness and finally a supramental Consciousness through which we become aware of the Reality, enter into it and unite ourselves with it. This is what we call evolution which is an evolution of Consciousness and an evolution of the Spirit in things and only outwardly an evolution of species. Thus also, the delight of existence emerges from the original insentience, first in the contrary forms of pleasure and pain, and then has to find itself in the bliss of the Spirit or, as it is called in the Upanishads, the bliss of the Brahman. 
Reality as Self bases, supports, informs and pervades the worlds. This is also called the Brahman. Reality as Purusha, that is conscious being, witnesses and experiences. Reality as Ishwara wills, governs and possesses Its world of manifestation created and kept in motion and action by Its own conscious force which is variously termed as Maya, Prakriti and Shakti. 
Reason is a faculty of discernment. When one no longer listens to reason, one can be led into all sorts of absurdities. Naturally, it is neither the ideal nor the summit, it is only a kind of control and a guide for leading a good life, it keeps you from extravagances, excesses, inordinate passions and above all from those impulsive actions which may lead you to the abyss. 
Human reason has a double action, mixed or dependent, pure or sovereign. Reason accepts a mixed action when it confines itself to the circle of our sensible experience, admits its law as the final truth and concerns itself only with the study of phenomenon, that is to say, with the appearances of things in their relations, processes and utilities. This rational action is incapable of knowing what is, it only knows what appears to be, it has no plummet by which it can sound the depths of being, it can only survey the field of becoming. Reason, on the other hand, asserts its pure action, when accepting our sensible experiences as a starting-point but refusing to be limited by them it goes behind, judges, works in its own right and strives to arrive at general and unalterable concepts which attach themselves not to the appearances of things, but to that which stands behind their appearances. It may arrive at its result by direct judgment passing immediately from the appearance to that which stands behind it and in that case the concept arrived at may seem to be a result of the sensible experience and dependent upon it though it is really a perception of reason working in its own right. 
If evolution is a truth and is not only a physical evolution of species, but an evolution of consciousness, it must be a spiritual and not only a physical fact. In that case, it is the individual who evolves and grows into a more and more developed and perfect consciousness and obviously that cannot be done in the course of a brief single human life. If there is the evolution of a conscious individual, then there must be rebirth. Rebirth is a logical necessity and a spiritual fact of which we can have the experience. 
The true foundation of the theory of rebirth is the evolution of the soul, or rather its efflorescence out of the veil of Matter and and its gradual self-finding. 
Receptivity is the capacity of admitting and retaining the Divine Workings. 
The power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one’s sight and will and action. 
The personal effort required is a rejection of the movements of the lower nature - rejection of the mind’s ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind; rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being; rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine.
Dependence on another for something, based on trust. 
Renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly.
By renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance Or their recurrence the happy and harmonious growth of Our divine living.By renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance Or their recurrence the happy and harmonious growth of Our divine living.
When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt—which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. 
This is a form that the resistance in the physical easily and often takes—a restlessness of discomfort in the nervous system.
The restlessness and early exhaustion of our active being and its instruments are Nature’s sign that calm is our true foundation and excitement a disease of the soul; the sterility and monotony of mere calm is her hint that play of the activities on that firm foundation is what she requires of us. 
The fundamental physical unit is the retas, in which the tejas, the heat and light and electricity in a man, is involved and hidden. All energy is latent in the retas.
It may be necessary for the seeker at any period to withdraw into himself, to remain plunged in his inner being, to shut out from himself the noise and turmoil of the life of the Ignorance until a certain inner change has been accomplished or something achieved without which a further effective action on life has become difficult or impossible. But this can only be a period or an episode, a temporary necessity or a preparatory spiritual manoeuvre.
Revelation is the direct sight, the direct hearing or the inspired memory of Truth, dṛṣṭi, śruti, smṛti; it is the highest experience and always accessible to renewed experience. 
Revelation is greater than inspiration—it brings the direct knowledge and seeing.
Reversal of Consciousness
When we begin to live the spiritual life, a reversal of consciousness takes place which is for us the proof that we have entered the spiritual life. Besides, perhaps each time that a new world opens up, there will again be a new reversal of this kind. Thus even our spiritual life—which is such a total reversal in relation to ordinary life. The phenomenon can be very well explained in this way: a series of reversals bringing about, step by step, an ever new richness of creation so that whatever has preceded it appears poor in comparison. What for us, in relation to our ordinary life, is a supreme richness, appears a poverty in relation to this new reversal of consciousness. 
The movement of the Force of the higher spiritual or divine consciousness when it is working and forming something in the being. Pressure, throbbing, electrical vibrations are all signs of the working of the Force. 
A rule that can be varied by everyone at his pleasure is no rule. In all countries in which organised work is successfully done, (India is not one of them), rules exist and nobody thinks of breaking them, for it is realised that work (or life either) without discipline would soon become a confusion and an anarchic failure. In the great days of India everything was put under rule, even art and poetry, even yoga. Here in fact rules are much less rigid than in any European organisation. Personal discretion can even in a frame of rules have plenty of play—but discretion must be discreetely used, otherwise it becomes something arbitrary or chaotic.
To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one’s own fancy, vital impulses and desires.
Even in ordinary life there must be a control over the vital and the ego—otherwise life would be impossible. Even many animals, those who live in groups, have their strict rules imposing a control on the play of the ego and those who disobey will have a bad time of it.