Quotes about seeker

Basic Questions of Philosophy: Selected "Problems" of "Logic" (Grundfragen der Philosophie: Ausgewählte "Probleme" der "Logik" (1984), translated by Richard Rojcewicz and André Schuwer, Indiana University Press, 1994, ISBN 0253004381, p. 7)

Where Is Science Going? (1932)
Source: Where is Science Going?

Alhazen, quoted in “Muslim Journeys.” Bridging Cultures Bookshelf: Muslim Journeys. N.p., n.d. Web. 01 Nov. 2013. Also in Ibn al-Haytham Brief life of an Arab mathematician: died circa 1040 (September-October 2003) http://harvardmagazine.com/2003/09/ibn-al-haytham-html

Vahishto-Ishti Gatha; Yasna 53, 6.
The Gathas

As quoted in Michael Bakunin (1937) by E.H. Carr, p. 175

Source: The Warrior Within : The Philosophies of Bruce Lee (1996), p. 77, spoken by Cord, the protagonist of the unproduced film The Silent Flute

Bible Teaching and Religious Practice http://books.google.com/books?id=sujuHO_fvJgC&pg=PA568&dq=twain+%22Bible+Teaching+and+Religious+Practice%22&cd=1#v=onepage&q=twain%20%22Bible%20Teaching%20and%20Religious%20Practice%22&f=false.
"Bible Teaching and Religious Practice" (1923)

As quoted in Hefley What's so great about the Bible (1969), p. 30
George Sweeting Living in a Dying World (1972), p. 59
Related: "...only 50 years after his death the Geneva Bible Society used his press and house to produce stacks of Bibles."
Geisler, Norman L. and Nix, William E., A General Introduction to the Bible (Chicago, Moody Press, 1968), p. 123-124. See also McDowell The New Evidence that Demands a Verdict http://www.gracechapelsomd.org/books/The_New_Evidence_That_Demands_A_Verdict.pdf (1999).
According to The Open Society, Vol. 77 (Autumn 2004) Voltaire's House and The Bible Society http://www.nzarh.org.nz/journal/2004v77n1aut.pdf, p. 14: "The myth seems to have originated from an 1849 Annual Report of the American Bible Society where the relevant section reads: Voltaire... predicted that in the nineteenth century the Bible would be known only as a relic of antiquity. He could say, while on this topic, that the Hotel Gibbon (so-called from that celebrated infidel) is now become the very depository of the Bible Society, and the individual who superintends the building is an agent for the sale and receipt of the books. The very ground this illustrious scoffer often paced, has now become the scene of the operation and success of an institution established for the diffusion of the very book against which his efforts were directed."
Sidney Collett, in The Scripture of Truth (1905), apparently misrepresents this report by stating: "Voltaire, the noted French infidel who died in 1778, said that in one hundred years from his time Christianity would be swept into history. But what has happened? Only twenty-five years after his death the [British & Foreign Bible] Society was founded. His printing press, with which he printed his infidel literature, has since been used to print copies of the Word of God; and the very house in which he lived has been stacked with Bibles of the Geneva Bible Society."
Regarding Bible-printing in Voltaire's homes, Theodore Besterman (former director of the "Institut et Muse Voltaire" in Geneva) stated, "None of Voltaire's homes is or ever has been connected in any way with any Bible Society. This applies to all Voltaire's homes, whether in France, Germany, Switzerland, or anywhere else". http://www.nzarh.org.nz/journal/2004v77n1aut.pdf.
Misattributed
Variant: "Another century and there will not be a Bible on earth!"

Online interview at Scientific American online (sciam.com) (26 March 2001)

Der moderne Mensch ist notwendigerweise ein Gottsucher, vielleicht ein Christusmensch.
Michael: a German fate in diary notes (1926)

Self-Enquiry paraphrased, as spoken by Ram Dass in the film 'Abide as the Self.'
Abide as the Self

Quoted in James Fadiman and Robert Frager, eds., Essential Sufism (Castle Books, 1998, ISBN 0-7858-0906-6, p. 37.
Quoted earlier in " Translations of Eastern Poetry and Prose https://archive.org/stream/translationsofea00nich#page/140/mode/2up/search/impossible" by RA Nicholson (p.140) (Macmillan, 1922)

Bertil Ohlin (1972, 558), as cited in: Carlson, Benny, and Lars Jonung. "Knut Wicksell, Gustav Cassel, Eli Heckscher, Bertil Ohlin and Gunnar Myrdal on the role of the economist in public debate." Econ Journal Watch 3.3 (2006): 511-550.
1920s

August 7, 1909
India's Rebirth

Source: What is Property? (1840), Ch. V: "Psychological Explanation of the Idea of Justice and Injustice, and the Determination of the Principle of Government and of Right," Part 2: Characteristics of Communism and of Property
Context: Communism is inequality, but not as property is. Property is the exploitation of the weak by the strong. Communism is the exploitation of the strong by the weak. In property, inequality of conditions is the result of force, under whatever name it be disguised: physical and mental force; force of events, chance, fortune; force of accumulated property, &c. In communism, inequality springs from placing mediocrity on a level with excellence. This damaging equation is repellent to the conscience, and causes merit to complain; for, although it may be the duty of the strong to aid the weak, they prefer to do it out of generosity, — they never will endure a comparison. Give them equal opportunities of labor, and equal wages, but never allow their jealousy to be awakened by mutual suspicion of unfaithfulness in the performance of the common task.
Communism is oppression and slavery. Man is very willing to obey the law of duty, serve his country, and oblige his friends; but he wishes to labor when he pleases, where he pleases, and as much as he pleases. He wishes to dispose of his own time, to be governed only by necessity, to choose his friendships, his recreation, and his discipline; to act from judgment, not by command; to sacrifice himself through selfishness, not through servile obligation. Communism is essentially opposed to the free exercise of our faculties, to our noblest desires, to our deepest feelings. Any plan which could be devised for reconciling it with the demands of the individual reason and will would end only in changing the thing while preserving the name. Now, if we are honest truth-seekers, we shall avoid disputes about words.
Thus, communism violates the sovereignty of the conscience, and equality: the first, by restricting spontaneity of mind and heart, and freedom of thought and action; the second, by placing labor and laziness, skill and stupidity, and even vice and virtue on an equality in point of comfort. For the rest, if property is impossible on account of the desire to accumulate, communism would soon become so through the desire to shirk.

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: Of what consequence to you, reader, is my obscure individuality? I live, like you, in a century in which reason submits only to fact and to evidence. My name, like yours, is truth-seeker. My mission is written in these words of the law: Speak without hatred and without fear; tell that which thou knowest! The work of our race is to build the temple of science, and this science includes man and Nature. Now, truth reveals itself to all; to-day to Newton and Pascal, tomorrow to the herdsman in the valley and the journeyman in the shop. Each one contributes his stone to the edifice; and, his task accomplished, disappears. Eternity precedes us, eternity follows us: between two infinites, of what account is one poor mortal that the century should inquire about him?
Disregard then, reader, my title and my character, and attend only to my arguments.

Source: Demian (1919), p. 9 Prologue
Context: I do not consider myself less ignorant than most people. I have been and still am a seeker, but I have ceased to question stars and books; I have begun to listen to the teachings my blood whispers to me. My story is not a pleasant one; it is neither sweet nor harmonious, as invented stories are; it has the taste of nonsense and chaos, of madness and dreams — like the lives of all men who stop deceiving themselves.
Each man's life represents the road toward himself, and attempt at such a road, the intimation of a path. No man has ever been entirely and completely himself. Yet each one strives to become that — one in an awkward, the other in a more intelligent way, each as best he can.

Source: The Mummy

Source: Into Thin Air: A Personal Account of the Mount Everest Disaster

Hercule Poirot
Source: The Murder of Roger Ackroyd (1926)
Context: Understand this, I mean to arrive at the truth. The truth, however ugly in itself, is always curious and beautiful to seekers after it.

3
73 poems (1963)

Original Latin: Veritatem inquirenti, semel in vita de omnibus, quantum fieri potest, esse dubitandum
Variant translation: If you would be a real seeker after truth, you must at least once in your life doubt, as far as possible, all things.
Principles of Philosophy (1644)
Variant: In order to seek truth, it is necessary once in the course of our life, to doubt, as far as possible, of all things.

Source: The Hour I First Believed

"Messenger"
Variant: My work is loving the world. Here the sunflowers, there the hummingbird — equal seekers of sweetness
Source: Thirst (2006)

14 : God Seeks, p. 19.
The Everything and the Nothing (1963)

A R Rahman: In tune with life

Source: Alien Dawn (1998), pp. xix-xx

Source: Women Can't Hear What Men Don't Say (2000), p. 24.

Source: The Broken God (1992), p. 481

Freedom Evolves (2003)

Der Stürmer, 1944

Source: Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom, P.xiii

Quotations from Gurudev’s teachings, Chinmya Mission Chicago

"Snake Oil"
A Devil's Chaplain (2003)

Homo Neanderthalensis Baltimore Sun (June 29th, 1925), The Impossible Mencken
1920s

Quoted in "Problems of Common Security" - Page 60 - by V. S. Shaposhnikov - 1984

The Bankrupt Bookseller (1947)

Luke 7:34
Source: Jesus Before Christianity: The Gospel of Liberation (1976), p. 42.

On fear
Baba Amte's Words of Wisdom

January 24
Meditations: Food For The Soul (1970)

Mānavatā hī merā mandira maiṃ hūँ isakā eka pujārī ॥
haiṃ vikalāṃga maheśvara mere maiṃ hūँ inakā kṛpābhikhārī ॥
[Rambhadracharya, Jagadguru (Speaker), 2003, जगद्गुरु रामभद्राचार्य विकलांग विश्वविद्यालय, Hindi, Jagadguru Rambhadracharya Handicapped University, CD, Chitrakoot, Uttar Pradesh, India, Jagadguru Rambhadracharya Handicapped University, 00:02:16, मानवता ही मेरा मन्दिर मैं हूँ इसका एक पुजारी ॥ हैं विकलांग महेश्वर मेरे मैं हूँ इनका कृपाभिखारी ॥]

Herzen
The Coast of Utopia: Salvage (2002)

Arrowsmith (1925), Ch. 25

Source: Art, 1912, Ch. I. Realism in Art, p. 30

Prayer and the Art of Volkswagen Maintenance (2000, Harvest House Publishers)

Source: Hainish Cycle, (1974), Chapter 9 (p. 278)

Introduction to Mohammed and the Rise of Islam by D.S. Margoliouth, Voice of India reprint, New Delhi, 1985, pp. xvii-xviii. 10Ibid., pp. xix-xx.

Source: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 5 : Asceticism and the Spirit of Capitalism

Source: Siddhartha (1922), p. 80

The Wings of Joy (1997)

Ain-i-Akbari by Abul Fazl. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2

III, 14
Shobogenzo Zuimonki (1238)

Top Secret (2008)

Source: Castle Gay (1930), Ch. 20

Source: The Existential Pleasures of Engineering (1976), p. 27

Thomas Roeser to Keyes in the Chicago Sun Times.
Miscellaneous

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30

The Education of Henry Adams (1907)

"Divine Discourse" (19 February 1970)

Interview http://www.spiegel.de/international/europe/dutch-populist-geert-wilders-wants-to-leave-the-eu-a-1100931.html, Spiegel Online (1 July 2016)
2010s

Vindicated by Time: The Niyogi Committee Report (1998)

Source: Truth and Reality (1936), p. 43

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.2, p. 71

quoted in "Doris Lessing on Feminism, Communism and Space Fiction" http://www.nytimes.com/books/99/01/10/specials/lessing-space.html (25 July 1982), Lesley Hazelton, New York Times Book Review

Page 17
Faith and Politics (2006)

“Hegemonikon,” p. 27
Circling: 1978-1987 (1993), Sequence: “Light Bugs”

Source: The Christian Agnostic (1965), p.29

the risk avoiders
Part II, Chapter 8, Third Party Intervention, p. 118.
The Art and Science of Negotiation (1982)

Eat to Live https://books.google.it/books?id=gUy8CwAAQBAJ&pg=PT0 (New York: Hachette Book Group, 2011), Ch. 6.

Molloy (1951)

"Generalisation", from Harijan (6 July 1940). Quoted in Teachings of Mahatma Gandhi (1945), edited by Jag Parvesh Chander, Indian Printing Works, pages 243-244 http://archive.org/stream/teachingsofmahat029222mbp#page/n247.
1940s

Book IV, Ch. 31: The Promise of America
You Can't Go Home Again (1940)

To leigh Sales "Tony Abbott blames carbon tax for 'uncertainty'" http://www.abc.net.au/7.30/content/2012/s3573785.htm 7.30 Report, August 22, 2012.
2012

As quoted in "Sasse Slams White House's Handling of 'Putin's Phony, Sham Re-Election'" http://www.weeklystandard.com/sasse-slams-white-houses-handling-of-putins-phony-sham-re-election/article/2012024#.WrLij2F635I.twitter (21 March 2018), by Jenna Lifhits, The Weekly Standard

Zenas Ferry Moody (1885). Governor Zenas F. Moody - Biennial Message, 1885 http://records.sos.state.or.us/ORSOSWebDrawer/Recordpdf/6777838. Oregon State Archives, Oregon Secretary of State. Source: Public Documents, Biennial Message of Gov. Z.F. Moody to the Legislative Assembly, 1885, Salem, Oregon, W.H. Byars, State Printer, 1885.

Source: The Art of Life (2008), p. 35.

Book IV, Ch. 31: The Promise of America
You Can't Go Home Again (1940)

Source: Meeting the challenge (2009), p. xxiii.

Twitter - About the Muhammad Art Contest in Texas at 1st May, 2015 https://twitter.com/realDonaldTrump/status/595406508378173440 (4 May 2015)
2010s, 2015

Fatah Revolutionary Council Member Jibril Rajoub: Merely Bearing Arms and Making a Big Fuss Is Suicide, Not Resistance http://www.memritv.org/Transcript.asp?P1=1434 April 2007

From the foreword to Clemente! (1973) by Kal Wagenheim

"The Revolutionary Situation", p. 32.
Music, Ho! (1934)

"Beside Schopenhauer's Corpse"

Reported by AFP on April 3, 2005 in his condoling Message to Vatican
Attributed

Source: Everything Belongs: The Gift of Contemplative Prayer (1999), p. 33

Books, Harry Houdini on Deception (foreword) (2009)

Everest Aspiration (1977)

B. K. S. Iyengar, Who Helped Bring Yoga to the West, Dies at 95

near Verdun, 1915]
Source: 1915 - 1916, 100 Aphorisms', Franz Marc (1915), pp. 445-446

September 13, 1936
India's Rebirth

"Bryan" in Baltimore Evening Sun http://www.positiveatheism.org/hist/menck05.htm#SCOPESC (27 July 1925)
1920s
Context: It is the national custom to sentimentalize the dead, as it is to sentimentalize men about to be hanged. Perhaps I fall into that weakness here. The Bryan I shall remember is the Bryan of his last weeks on earth -- broken, furious, and infinitely pathetic. It was impossible to meet his hatred with hatred to match it. He was winning a battle that would make him forever infamous wherever enlightened men remembered it and him. Even his old enemy, Darrow, was gentle with him at the end. That cross-examination might have been ten times as devastating. It was plain to everyone that the old Berseker Bryan was gone -- that all that remained of him was a pair of glaring and horrible eyes.
But what of his life? Did he accomplish any useful thing? Was he, in his day, of any dignity as a man, and of any value to his fellow-men? I doubt it. Bryan, at his best, was simply a magnificent job-seeker. The issues that he bawled about usually meant nothing to him. He was ready to abandon them whenever he could make votes by doing so, and to take up new ones at a moment's notice. For years he evaded Prohibition as dangerous; then he embraced it as profitable. At the Democratic National Convention last year he was on both sides, and distrusted by both. In his last great battle there was only a baleful and ridiculous malignancy. If he was pathetic, he was also disgusting.
Bryan was a vulgar and common man, a cad undiluted. He was ignorant, bigoted, self-seeking, blatant and dishonest. His career brought him into contact with the first men of his time; he preferred the company of rustic ignoramuses. It was hard to believe, watching him at Dayton, that he had traveled, that he had been received in civilized societies, that he had been a high officer of state. He seemed only a poor clod like those around him, deluded by a childish theology, full of an almost pathological hatred of all learning, all human dignity, all beauty, all fine and noble things. He was a peasant come home to the dung-pile. Imagine a gentleman, and you have imagined everything that he was not.

"Gurdjieff" in Man, Myth and Magic : Encyclopedia of the Supernatural (1970) http://www.gurdjieff.org/travers1.htm
Context: It is clear from Gurdjieff's writings that hypnotism, mesmerism and various arcane methods of expanding consciousness must have played a large part in the studies of the Seekers of Truth. None of these processes, however, is to be thought of as having any bearing on what is called Black Magic, which, according to Gurdjieff, "has always one definite characteristic. It is the tendency to use people for some, even the best of aims, without their knowledge and understanding, either by producing in them faith and infatuation or by acting upon them through fear. There is, in fact, neither red, green nor yellow magic. There is "doing." Only "doing" is magic." Properly to realise the scale of what Gurdjieff meant by magic, one has to remember his continually repeated aphorism, "Only he who can be can do," and its corollary that, lacking this fundamental verb, nothing is "done," things simply "happen."

American Diplomacy (1951), World War I
Context: There are certain sad appreciations we have to come to about human nature on the basis of these recent wars. One of them is that suffering does not always make men better. Another is that people are not always more reasonable than governments; that public opinion, or what passes for public opinion, is not invariably a moderating force in the jungle of politics. It may be true, and I suspect it is, that the mass of people everywhere are normally peace-loving and would accept many restraints and sacrifices in preference to the monstrous calamities of war. But I also suspect that what purports to be public opinion in most countries that consider themselves to have popular government is often not really the consensus of the feelings of the mass of the people at all, but rather the expression of the interests of special highly vocal minorities — politicians, commentators, and publicity-seekers of all sorts: people who live by their ability to draw attention to themselves and die, like fish out of water, if they are compelled to remain silent. These people take refuge in the pat and chauvinistic slogans because they are incapable of understanding any others, because these slogans are safer from the standpoint of short-term gain, because the truth is sometimes a poor competitor in the market place of ideas — complicated, unsatisfying, full of dilemma, always vulnerable to misinterpretation and abuse. The counsels of impatience and hatred can always be supported by the crudest and cheapest symbols; for the counsels of moderation, the reasons are often intricate, rather than emotional, and difficult to explain. And so the chauvinists of all times and places go their appointed way: plucking the easy fruits, reaping the little triumphs of the day at the expense of someone else tomorrow, deluging in noise and filth anyone who gets in their way, dancing their reckless dance on the prospects for human progress, drawing the shadow of a great doubt over the validity of democratic institutions. And until people learn to spot the fanning of mass emotions and the sowing of bitterness, suspicion, and intolerance as crimes in themselves — as perhaps the greatest disservice that can be done to the cause of popular government — this sort of thing will continue to occur.

The Spiritual Message of Hazrat Inayat Khan
Context: What is a Sufi? Strictly speaking, every seeker after the ultimate truth is really a Sufi, whether he calls himself that or not. But as he seeks truth according to his own particular point of view, he often finds it difficult to believe that others, from their different points of view, are yet seeking the same truth, and always with success, though to a varying degree. That is in fact the point of view of the Sufi and it differs from others only in its constant endeavor to comprehend all others as within itself. It seeks to realize that every person, following his own particular line in life, nevertheless fits into the scheme of the whole and finally attains not only his own goal, but the one final goal of all.
Hence every person can be called a Sufi either as long as he is seeking to understand life, or as soon as he is willing to believe that every other human being will also find and touch the same ideal. When a person opposes or hinders the expression of a great ideal, and is unwilling to believe that he will meet his fellow men as soon as he has penetrated deeply enough into every soul, he is preventing himself from realizing the unlimited. All beliefs are simply degrees of clearness of vision. All are part of one ocean of truth. The more this is realized the easier is it to see the true relationship between all beliefs, and the wider does the vision of the one great ocean become.

Letter to Robert A. Thorton, Physics Professor at University of Puerto Rico (7 December 1944) [EA-674, Einstein Archive, Hebrew University, Jerusalem]. Thorton had written to Einstein on persuading colleagues of the importance of philosophy of science to scientists (empiricists) and science.
1940s
Context: I fully agree with you about the significance and educational value of methodology as well as history and philosophy of science. So many people today — and even professional scientists — seem to me like someone who has seen thousands of trees but has never seen a forest. A knowledge of the historic and philosophical background gives that kind of independence from prejudices of his generation from which most scientists are suffering. This independence created by philosophical insight is — in my opinion — the mark of distinction between a mere artisan or specialist and a real seeker after truth.

1940s, To Every Briton (1940)
Context: This is no appeal made by a man who does not know his business. I have been practising with scientific precision non-violence and its possibilities for an unbroken period of over fifty years. I have applied it in every walk of life, domestic, institutional, economic and political. I know of no single case in which it has failed. Where it has seemed sometimes to have failed, I have ascribed it to my imperfections. I claim no perfection for my self. But I do claim to be a passionate seeker after Truth, which is but another name for God. In the course of the search the discovery of non-violence came to me. Its spread is my life-mission. I have no interest in living except for the prosecution of that mission.