The Altar


O Thou who climbest to mind from the dull stone,

Face now the miracled summits still unwon.

 

 

 

Welcome

 

Everyone is welcome here at this ALTAR.


All the children of The Mother and Sri
 
Aurobindo are welcome here at this ALTAR
 
to commune with THEM, with the Divine,
 
and to surrender themselves before THEM
 
and to convey theirprayers before THEM.
 

 

 

 

   

 

Man is given faith in himself, his ideas and his 

 

powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering at the altar of the Spirit. This spirit, says the Scripture, is not to be won by the weak, nâyam âtmâ balahînena labhyah. All paralysing self-distrust has to be  discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the  spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object  is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit, the  possibility of success is involved and implied in the  effort and victory is assured because behind is the call   and guidance of an omnipotent power. At the same  time this faith in oneself must be purified from all  touch of rajasic egoism and spiritual pride.

 

 

[Sri Aurobindo : Synthesis of Yoga : Faith and Shakti ]

 

 

 

 

 

 

We see that the mystery of the divine Incarnation in man,

the assumption by the Godhead of the human type and

the human nature, is in the view of the Gita only the 

other side of the eternal  mystery of human birth itself

which is always in its essence, though not in its

phenomenal appearance, even such a  miraculous

assumption. The eternal and universal self of every

human  being is God; even his personal self is a part of

the Godhead, mamaivaamshah — not a fraction or

  fragment surely,  since we cannot think of God as 

broken up into little pieces, but a partial consciousness of

the one Consciousness, a partial power of the one Power,

a partial enjoyment of  world-being by the one and

universal  Delight of being, and therefore in

 manifestation or, as we say, in Nature  a limited and

finite  being of the one infinite and illimitable Being. The

stamp  of that limitation is an  ignorance by which he

forgets, not  only the Godhead from which he came forth,

but the Godhead which is always within him, there living

in the secret heart of his own nature, there burning  like

a  veiled Fire on the inner altar in  his own temple-house

of  human  consciousness....


[Sri Aurobindo : Essays on the Gita : The  Process of  the

Avatarhood]

 

 





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