“O to be a dragon,
a symbol of the power of Heaven — of silkworm
size or immense; at times invisible.
Felicitous phenomenon!”

Source: Ship of Destiny

Source: The Lost Hero

Dream Days (1898), The Reluctant Dragon
Context: The dramatic possibilities of the thing had tickled the dragon immensely, and he had been up from an early hour, preparing for his first public appearance with as much heartiness as if the years had run backwards, and he had been again a little dragonlet, playing with his sisters on the floor of their mother's cave, at the game of saints-and-dragons, in which the dragon was bound to win.
A low muttering, mingled with snorts, now made itself heard; rising to a bellowing roar that seemed to fill the plain. Then a cloud of smoke obscured the mouth of the cave, and out of the midst of it the dragon himself, shining, sea-blue, magnificent, pranced splendidly forth; and everybody said, "Oo-oo-oo!" as if he had been a mighty rocket! His scales were glittering, his long spiky tail lashed his sides, his claws tore up the turf and sent it flying high over his back, and smoke and fire incessantly jetted from his angry nostrils. "Oh, well done, dragon!" cried the Boy, excitedly. "Didn't think he had it in him!" he added to himself.

On his pendulum experiment, as quoted in Pendulum : Léon Foucault and the Triumph of Science (2003) by Amir D. Aczel
Context: The phenomenon develops calmly, but it is invisible, unstoppable. One feels, one sees it born and grow steadily; and it is not in one's power to either hasten it or slow it down. Any person, brought into the presence of this fact, stops for a few moments and remains pensive and silent; and then generally leaves, carrying with him forever a sharper, keener sense of our incessant motion through space.

Book One : The Church of the Conquerors, "The Priestly Lie"
The Profits of Religion (1918)
Context: When the first savage saw his hut destroyed by a bolt of lightning, he fell down upon his face in terror. He had no conception of natural forces, of laws of electricity; he saw this event as the act of an individual intelligence. To-day we read about fairies and demons, dryads and fauns and satyrs, Wotan and Thor and Vulcan, Freie and Flora and Ceres, and we think of all these as pretty fancies, play-products of the mind; losing sight of the fact that they were originally meant with entire seriousness—that not merely did ancient man believe in them, but was forced to believe in them, because the mind must have an explanation of things that happen, and an individual intelligence was the only explanation available. The story of the hero who slays the devouring dragon was not merely a symbol of day and night, of summer and winter; it was a literal explanation of the phenomena, it was the science of early times.

Source: The Lost Hero

The Song of the Bell (1799)

Alain Daniélou, in Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus (1992), p. 90 http://books.google.co.in/books?id=QDQK7l13WIIC&pg=PA89. <!-- Inner Traditions / Bear & Co, 1 May 1992 -->
Context: Symbolically, Ganesha represents the basic unity of the macrocosm and microcosm, the immense being (the elephant) and the individual being (man). This highly implausible identity is however a fundamental reality and the key to all mystic or ritual experience as well as to Yogic possibilities. Without being aware of Ganesha, and without worshipping him, no accomplishment is possible.