Seeker Related Quotes

Listen to the air. You can hear it, feel it, smell it, taste it. Woniya wakan—the holy air—which renews all by its breath. Woniya, woniya wakan—spirit, life, breath, renewal—it means all that. Woniya—we sit together, don’t touch, but something is there; we feel it between us, as a presence. A good way to start thinking about nature, talk about it. Rather talk to it, talk to the rivers, to the lakes, to the winds as to our relatives.

It is almost as if we are all playing a big game of hide-and-go-seek. We all hide expecting to be found, but no one has been labelled the seeker. We stand behind the wall, at first excited, then worried, then bored, then anxious, then angry. We hide and hide. After a while, the game is not fun anymore. Where is my seeker? Where is the person who is supposed to come find me here in my protected shell and cut me open? Where is that one who will make me trust him, make me comfortable, make me feel whole? Some people rot on the spot, waiting for the seeker that never comes. The most important truth that I can relate to you, if you are hiding and waiting, is that the seeker is you and the world, behind so many walls, awaits.

[Describing an unsatisfactory apartment for which an up-and-comer had to settle:] The flat crouched around him, watching like a depressed relation, waiting for him to take some action.

Saw you with my brother." His gaze moves over me. "Guess that explains your attraction to me-he looks just like me." His cocky grin fading when I roll my eyes in reponse. "Well,you sure spend a lot of time thinking about me-searching for me-don't you,Santos?" he says,determined to make me admit the ridiculous. "Don't flatter yourself,Coyote. It's an occupational hazard.Purely job related.

Wonder acts upon a man like a shock, he is "moved" and "shaken", and in the dislocation that succeeds all that he had taken for granted as being natural or self-evident loses its compact solidity and obviousness; he is literally dislocated and no longer knows where he is. If this were only to involve the man of action in all of us, so that a man only lost his sense of certainty of everyday life, it would be relatively harmless; but the ground quakes beneath his feet in a far more dangerous sense, and it is his whole spiritual nature, his capacity to know, that is threatened. It is an extremely curious fact that this is the only aspect of wonder, or almost the only aspect, that comes to evidence in modern philosohpy, and the old view that wonder was the beginning of philosophy takes on a new meaning: doubt is the beginning of philosophy. . . . The innermost meaning of wonder is fulfilled in a deepened sense of mystery. It does not end in doubt, but is the awakening of the knowledge that being, qua being, is mysterious and inconceivable, and that it is a mystery in the full sense of the word: neither a dead end, nor a contradiction, nor even something impenetrable and dark. Rather, mystery means that a reality cannot be comprehended because its light is ever-flowing, unfathomable, and inexhaustible. And that is what the wonderer really experiences. . . . Since the very beginning philosophy has always been characterized by hope. Philosophy never claimed to be a superior form of knowledge but, on the contrary, a form of humility, and restrained, and conscious of this restraint and humility in relation to knowledge. The words philosopher and philosophy were coined, according to legend--and the legend is of great antiquity--by Pythagoras in explicit contrast to the words sophia and sophos: no man is wise, and no man "knows"; God alone is wise and all-knowing. At the very most a man might call himself a lover of wisdom and a seeker after knowledge--a philosopher. --from The Philosophical Act, Chapter III

The variable that marks some periods as barren and some as rich in prophetic vision is in the interest, the level of seeking, the responsiveness of the hearers. The variable is not in the presence or absence or the relative quality and force of the prophetic voices. The prophet grows in stature as people respond to his message...It is the seekers, then, who make the prophet.

People won’t see you as just another woman any more, but as a white woman who hangs with brownies, and you’ll lose a bit of your privilege, you should still check it, though, have you heard the expression, check your privilege, babe? Courtney replied that seeing as Yazz is the daughter of a professor and a very well-known theatre director, she’s hardly underprivileged herself, whereas she, Courtney, comes from a really poor community where it’s normal to be working in a factory at sixteen and have your first child as a single mother at seventeen, and that her father’s farm is effectively owned by the bank Yes but I’m black, Courts, which makes me more oppressed than anyone who isn’t, except Waris who is the most oppressed of all of them (although don’t tell her that) In five categories, black, Muslim, female, poor, hijab bed She’s the only one Yazz can’t tell to check her privilege Courtney replied that Roxane Gay warned against the idea of playing ‘privilege Olympics’ and wrote in Bad Feminist that privilege is relative and contextual, and I agree, Yazz, I mean, where does it all end? Is Obama less privileged than a white hillbilly growing up in a trailer park with a junkie single mother and a jailbird father? Is a severely disabled person more privileged than a Syrian asylum-seeker who’s been tortured? Roxane argues that we have to find a new discourse for discussing inequality Yazz doesn’t know what to say, when did Court read Roxane Gay - who’s amaaaazing? Was this a student outwitting the master moment? #whitegirltrumpsblackgirl

People are related to one another, not as total personalities, but as the embodiments of economic functions, or when they are not at work, as irresponsible seekers of entertainment. Subjected to this kind of life, individuals tend to feel lonely and insignificant. Their existence cases to have any point of meaning

We face no such difficulty if we see that what is being transmitted genetically is not ADD or its equally ill-mannered and discombobulating relatives, but sensitivity. The existence of sensitive people is an advantage for humankind because it is this group that best expresses humanity’s creative urges and needs. Through their instinctual responses the world is best interpreted. Under normal circumstances, they are artists or artisans, seekers, inventors, shamans, poets, prophets. There would be valid and powerful evolutionary reasons for the survival of genetic material coding for sensitivity. It is not diseases that are being inherited but a trait of intrinsic survival value to human beings. Sensitivity is transmuted into suffering and disorders only when the world is unable to heed the exquisitely tuned physiological and psychic responses of the sensitive individual.

Nash’s lifelong quest for meaning, control, and recognition in the context of a continuing struggle, not just in society, but in the warring impulses of his paradoxical self, was now reduced to a caricature. Just as the overconcreteness of a dream is related to the intangible themes of waking life, Nash’s search for a piece of paper, a carte d’identité, mirrored his former pursuit of mathematical insights. Yet the gulf between the two recognizably related Nashes was as great as that between Kafka, the controlling creative genius, struggling between the demands of his self-chosen vocation and ordinary life, and K, a caricature of Kafka, the helpless seeker of a piece of paper that will validate his existence, rights, and duties. Delusion is not just fantasy but compulsion. Survival, both of the self and the world, appears to be at stake. Where once he had ordered his thoughts and modulated them, he was now subject to their peremptory and insistent commands.

Courtney replied that Roxane Gay warned against the idea of playing ‘privilege Olympics’ and wrote in Bad Feminist that privilege is relative and contextual, and I agree, Yazz, I mean, where does it all end? is Obama less privileged than a white hillbilly growing up in a trailer park with a junkie single mother and a jailbird father? is a severely disabled person more privileged than a Syrian asylum-seeker who’s been tortured? Roxane argues that we have to find a new discourse for discussing inequality

You know, of course, that as prophesied by Moroni, there are those whose research relating to Joseph Smith is not for the purpose of gaining added light and knowledge but to undermine his character, magnify his flaws, and if possible destroy his influence. Their work product can sometimes be jarring, and so can issues raised at times by honest historians and researchers with no “axe to grind.” But I would offer you this advice in your own study: Be patient, don’t be superficial, and don’t ignore the Spirit. In counseling patience, I simply mean that while some answers come quickly or with little effort, others are simply not available for the moment because information or evidence is lacking. Don’t suppose, however, that a lack of evidence about something today means that evidence doesn’t exist or that it will not be forthcoming in the future. The absence of evidence is not proof. . . . When I say don’t be superficial, I mean don’t form conclusions based on unexamined assertions or incomplete research, and don’t be influenced by insincere seekers. I would offer you the advice of our Assistant Church Historian, Rick Turley, an intellectually gifted researcher and author whose recent works include the definitive history of the Mountain Meadows Massacre. He says simply, “Don’t study Church history too little.” While some honestly pursue truth and real understanding, others are intent on finding or creating doubts. Their interpretations may come from projecting 21st Century concepts and culture backward onto 19th Century people. If there are differing interpretations possible, they will pick the most negative. They sometimes accuse the Church of hiding something because they only recently found or heard about it—an interesting accusation for a Church that’s publishing 24 volumes of all it can find of Joseph Smith’s papers. They may share their assumptions and speculations with some glee, but either can’t or won’t search further to find contradictory information. . . . A complete understanding can never be attained by scholarly research alone, especially since much of what is needed is either lost or never existed. There is no benefit in imposing artificial limits on ourselves that cut off the light of Christ and the revelations of the Holy Spirit. Remember, “By the power of the Holy Ghost, ye may know the truth of all things.” . . . If you determine to sit still, paralyzed until every question is answered and every whisper of doubt resolved, you will never move because in this life there will always be some issue pending or something yet unexplained.

Unscrupulous vendors turn the situation to their advantage. In China, nouveau-riche status-seekers are spending small fortunes on counterfeit Bordeaux. A related scenario exists here vis-à-vis olive oil. “The United States is a dumping ground for bad olive oil,” Langstaff told me. It’s no secret among European manufacturers that Americans have no palate for olive oils. The Olive Center—a recent addition to the Robert Mondavi Institute for Wine and Food Science, on the campus of the University of California at Davis—aims to change that.

Abu'd-Darda' (may Allah be pleased with him) said, "I heard the Messenger of Allah (may Allah bless him and grant him peace), say, 'Allah will make the path to the Garden easy for anyone who travels a path in search of knowledge. Angels spread their wings for the seeker of knowledge out of pleasure for what he is doing. Everyone in the heavens and everyone in the earth ask forgiveness for a man of knowledge, even the fish in the water. The superiority of the man of knowledge to the man of worship is like the superiority of the moon to all the planets. The men of knowledge are the heirs of the Prophets. The Prophets bequeath neither dinar nor dirham; they bequeath knowledge. Whoever takes it has taken an ample portion.'" [Related by Abu Dawud and Tirmidhi; Riyad al-Salihin: 1388]

deathAloneness has been my constant companion in life. I lost early the people that I loved: first when my young and unmarried biological mother had to leave me because of outer circumstances. I was adopted by a very loving couple, who could not concieve a child. I have always felt naturally loved by them, and I have never really felt that I was adopted. Instead, I have always felt that I did a little detour to be able to be adopted by my real parents. Then my mother died when I was 15 years old after a long sickness. On her funeral I took the decision to never depend on anybody again. Her death created such a deep pain in me that it was also the death of relationships for me. Then my father died when I was 21 years old – and I was completely alone in the world. This created a basic feeling of being alone and unloved in me, it created early a feeling of independence and self-suffiency in me. It also created a basic feeling of not trusting that I am alright as I am, and of not trusting that life takes care of me. This created such a pain in me that I simply repressed the pain for many years in order to survive. These early meetings with death also created a thirst in me to discover a quality, an inner awareness, that death could not take away. Now I can see that these early painful experiences are a blessing in disguise. It liberated me from relationships. I relate with people, but there is always an aloneness within me. I realize that a seeker of truth needs to accept that he is totally alone. It is not possible to lean on other people like crutches. When we totally accept our aloneness, it becomes a source of love, joy, truth, silence, meditation and wholeness. I shared these experiences with a beloved friend and her thoughtful comment was: “I have my own aloneness.” Aloneness is to be at home in ourselves, to be in contact with our inner source of love, while loneliness is to hanker for other people, to hanker for a source of love outside of ourselves. Aloneness is to come home.

think of violence in relative terms. “The An Lushan Revolt in China in the eighth century killed thirty-six million people,” continued Seeker. “Greater than ten percent of the world’s population at the time. This would equate to almost a billion deaths today. The Mongol conquests of China in the thirteenth century killed over half a billion by today’s standards. The Fall of Rome, hundreds of millions. “Going back even further, on a per capita basis, early tribal warfare was nine times as deadly as the wars and genocide of the twentieth century. The murder rate in medieval Europe was more than thirty times what it is today. Wars between modern, westernized countries have all but vanished, and even in the developing world, these wars kill only a fraction of what they did before. Rape, battery, and child abuse are all markedly lower than in earlier times.” Seeker paused. “I could go on, but I think you get the point.” “I’ll be damned,” said Ella in wonder. “This sort of analysis never occurred to me.” “Me either,” said Kagan. “You make a surprisingly compelling case.” “I didn’t invent these arguments,” said Seeker. “Others of your species did. But based on my own reading and analysis, I find them valid. And humanity isn’t just better off in terms of the reduction in violence, but in nearly every other measurable way. Far better off. “Ironically,” continued the AI, “once again, most of you believe the opposite.  In an international poll, ninety percent of respondents said that worldwide poverty has gotten worse in the past thirty years, when, in fact, it has fallen by more than half. Not that your

Apologetics is both a science and an art. It is not just about knowledge; it is about wisdom. It’s like a skilled and experienced medical practitioner, who knows the theory of medicine well. But she has to apply it to her patients, and that means learning how to relate to them—how to help them tell her what the real problems are, finding ways of communicating technical medical terms in ordinary language, and explaining how they can be addressed.

If synagogues would reconceptualize their venue as a third place, they would feel more like a welcoming home in all aspects of their operations.21 Reenvisioning the synagogue venue in this way is not a far stretch in imagination, as “home,” or bayit, precedes the three primary functions of synagogues (beit kenesset, beit midrash, beit tefillah). This shift in thinking can cause profound changes in how synagogues relate to people on an individual level, how they approach the diversity of today's Jewish community, and how they seek to relate to their broader environment. For example, in contrast to the above mission and vision statements, a synagogue that sees itself as third place might have the following mission and vision: The mission of Temple XX is to enable members and seekers to experience Judaism in a community that offers compelling meaning to today's big and small questions of life from a Jewish perspective. Temple XX broadens and deepens opportunities for all—young and old, Jewish and non-Jewish, religious and secular, learned and just learning, committed and seeking—to find and create a welcoming home. By realigning outdated organizational thinking with relevant frameworks for building Jewish community, Temple XX's initiatives reach out to those beyond the core synagogue community. A synagogue that reenvisions itself as a third place might have a vision statement that reads: Our synagogue aspires to become a place of relevance, where people will want to experience the joy of community and be inspired by enduring Jewish values. Between a hectic home life and a pressured work environment, our synagogue will be the Jewish place where people renew their minds and spirits and create rewarding Jewish connections.

Shaivism tells us always to take the highest view possible. We hear of the highest, most direct means first. If we can’t absorb that there are other means available. It is not that we spend years perfecting our anavopaya and then move up. We seek our toehold as near the summit as we can manage. We hear of the highest truth first. If we can grasp it, fine; if not, the next lower means is offered. Finally, we will rest in the yoga perfectly suited to our personality and level of development. This is the compassion of Shaivism: it honours all beings with the understanding that since everyone is divine in his inner nature, no one is too dull to hear the highest truth first. That truth and its related techniques will resonate somewhere within the seeker even if he is not yet ready to understand or use them. There will be some benefit and the terrain will have become more familiar. The higher means, being closer to God, as it were, contain more of His light and energy. Fundamentally, the whole philosophical system and practice of the Trika is an instrument for communicating divine grace in the form of illumination, peace and joy. The teachings are given in the knowledge that it is likely that the mind of the aspirant cannot yet grasp them.

In the state of separation, or jivahood, a human being wanders the world alone. He may have a wider identification with his family, nation, ethnic or religious group and these give him a relatively higher purpose. The Guru is one who is in integral relationship with the whole universe. He has attained Shiva samavesha and stands at the very centre of Consciousness. The connection with such a Guru gives a seeker a reliable reference point to Consciousness. An intelligent seeker will let the nuances of his relationship with the Guru show him when he is moving towards oneness, and when he is moving towards separation.

The following approaches are likely to fall flat, with less than 10 percent of the churchless reporting they might be attracted by such efforts: information about a church provided through the mail advertising for a church on TV, in a newspaper, or on the radio an unsolicited phone call from someone representing a church in the community to describe the church and offer an invitation to attend advertising for the church on a local billboard a website that describes the church and invites people to attend a sermon from the pastor on CD or podcast emphasizing that the church has multiple locations in the community providing entry to a “video church”—a ministry that has a real-time video feed of live teaching from the main location, with live music and leadership at the remote location a contemporary seeker service showing a Hollywood-quality movie at the church that deals with issues like marriage, faith, or parenting providing a book club that discusses books about faith and life offering an open-mic discussion group or online chat that focuses on questions related to faith and spirituality a celebrity guest speaker appearing at a church’s worship services

This isn’t, however, just a public relations challenge for organizational leaders; corporate social responsibility is a very real issue for job seekers. For the 2007 Cone’s Millennial Cause Study, 68 percent of Generation Y’ers stated that they currently do or will refuse to work for a company that does not have a strong corporate social responsibility record, and 75 percent will pay particularly close attention, both for employment and consumer choices, to companies who have strong CSR records. Numerous studies have found that a company’s CSR record will affect an organization’s ability to recruit and retain qualified employees (i.e., Chesloff, 2010; Greening & Turban, 2000). Murray’s (2008) survey found that one third of the respondents felt working for a caring and responsible employer was more important than the salary that they earned, and nearly one half would turn away from an employer with a negative corporate social responsibility history.

Do you want to acquire God's own wisdom? Relate with the Holy Spirit. Be a seeker of divine guidance by the Holy Spirit. You can't be a man or woman of solution without God.

Be aware of age discrimination. If you are nearing retirement age but still want to work, beware of the difficulties your age may pose. Age discrimination is tough to prove, but many older job seekers know it as a fact of life. To find a job that feels like a good fit—not like something that fit you 20 years ago—you might look for smaller organizations, including nonprofits, that will take advantage of your experience and expertise.

Not everyone who reads ancient books is a seeker. Most of them just relate to the characters and stories just like we relate to the characters of other books and TV shows.

God is our father. He invites us to choose Him and to return to Him. His way is truth. Truth is quiet, reliable, unchanging. Its foundation is certain. Truth needs no fanfare, only real consideration and willingness to receive the witness of the Holy Ghost. When the world insists loudly that its ever-shifting narrative is urgent and must be accepted without question, a seeker of truth might reasonably be suspicious. History is full of migrations from one false narrative to the next. Truth does not move. It is not relative.

Religions played an increasingly dominant role in Toynbee's view as he grew older and advanced with his "Study of History." "The principal cause of war in our world today." he wrote on Apirl 9, 1935, in the Manchester Guardian, "is the idolatrous worship which is paid by human beings to nations and communities of states. This tribe-worship is the oldest religion of mankind, and it has only been overcome in so far as human beings have been genuinely converted to Christianity or one of the other higher religions....The spirit of man abhors a spiritual vacuum....People will sacrifice themselves for the 'Third Reich' ir wgatever tge Ersatz-Gotzen may be, till they learn again to sacrifice themselves for the Kingdom of God." After 1937, Toynbee flirted with Catholicism and he came to believe that the meaning of history would be revealed only in the slow and painful clarification of the relation between God and man.

THE ROAD TO ROME; OR, THE SILLY STOWAWAY We Bastables have only two uncles, and neither of them, are our own natural-born relatives.

If you are always weighing the relative convenience and inconvenience of things, you will not be able to accomplish much work. We must do our duty even in the midst of a thousand difficulties.

Tiny Titans: A Haiku Ants toil with intent, Embrace chores they loathe and love, Unified spirits.

We rejoice in others, but not in ourselves. We get a little happiness, but always from others. Do we ever rejoice in ourselves? The seeker, the meditator, should start delighting in himself. He should slowly give up delighting in others. Happiness and unhappiness are related to other people and outer causes. As long as happiness and unhappiness is dependent on others and outer causes, we are dependent on others and we will not find our inner source of bliss. Living dependent on others for happiness makes you a slave. You sit unoccupied and feeling unhappy. You think that if some friend arrives it will give some fun. Alone, You begin to feel sad. The meditator should start rejoicing in himself. You are sitting alone, be joyous. Without external reasons, simply be happy. Do not make your happiness dependent on the other or outer causes. Happiness can only come from within, without any reason. Happiness because of others and outer reasons is only a false happiness - love, relationships, power, money, status, position and fame - the end result will always be frustration and misery.

The Invitational Church In the invitational church, the focus is on growth. The goal of the church is to reach out and gather people into the church. Therefore, the church is designed as a consumer-oriented place that takes special care to make sure the red carpet is rolled out for visitors and guests. A highly trained staff puts forth great effort to ensure the very best experience for everyone who comes to the church, with special attention paid to visitors. Invitational churches are often successful at growth because this is a large part of their goal and focus. There are many wonderful aspects of the invitational church. I believe God sovereignly birthed the church growth and seeker movements to help the institutional church get beyond itself and start caring about the millions of people trying to find God who were unable to fit into the institutional church. I deeply appreciate and value invitational churches, because they have come up with a way to re-create a modern day “Court Of The Gentiles” aspect of the temple, a place where God-seekers can come and find God. They have unselfishly set aside their desire for church to be about themselves, and they have designed church services for lost people and seekers. What a refreshing change when invitational churches hit the scene! They have really harvested many people for Jesus and helped thousands of churches become outward-focused. This is a good thing! The difficulty with the invitational church is that the individual is essentially irrelevant. What I mean is, when most people walk into an invitational church, it really doesn’t matter whether or not they show up. Why is this true? Because the invitational church has, by default, set the bar very low to make sure that whosoever will may come. However, the inadvertent message is that the individual is not really needed. Little is asked or required of people, and it is very clear that if they aren’t part of the overall goal to facilitate growth, their gifts may not be needed. To prove the point: where do many of the people who have left institutional churches go? They often sit in the back of invitational churches where they can go unnoticed and where they can have very little asked of them. The invitational church is a great place to recover from the institutional church. Some go on and become involved in meaningful ways. But often over time, two negative things happen to believers who have been in invitational churches. One, they become sedentary, consumer-oriented Christians. Those who joined the institutional church and who wanted to make a difference have all but lost their initial fire. Often they no longer burn with zeal for God and His purposes. Instead, they unwittingly adopt the culture of the invitational church into their Christianity, and they, too, lower the bar to the point where, for all intents and purposes, they are now just showing up at a weekend service. Or two, they begin to feel the need for a more personal, relational church, and they move on to something more personal and meaningful to them.