What Is A Spiritual Seeker

Those on the journey of self-discovery are known as spiritual seekers. The path might be one that is pursued for the rest of one's life or one that is pursued as a result of a life-changing experience, such as trauma. I believe I have been a seeker my entire life, but it may have started when I was a child and was forced to seek serenity and answers from within and from my scribblings in my journal. My quest could possibly be linked to my childhood obsession with reading biographies and periodicals like True Confessions. Real-life stories connect people to the kinds of experiences that can provide answers to questions posed by seekers. We want to learn how to navigate our own pathways, and we frequently do so by reading and hearing how others have done it. In this way, we can incorporate the lessons of others, whether consciously or subconsciously, into our own life.

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What are qualities of seeker?

What attributes should a genuine seeker of Truth cultivate on his or her path to self-discovery? In a profound passage from the sacred Bhagwad Gita, the Lord teaches that on the path to freedom, a number of attributes must be actively and purposefully fostered.

“Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; Guru's service; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events

The chapter lays out the necessary prerequisites for the spiritual journey in no ambiguous terms. The paragraph makes it apparent that resignation of the ego, constant devotion to the Lord, and managing the sense organs to achieve a state of equanimity are the fundamental factors that must be linked together in the seeker's life.

Consider the spreading pandemic that has brought the entire world to a halt, regardless of whether the country is wealthy or impoverished, weak or powerful, or large or little. It hasn't spared a single soul. Spiritual gurus encourage us to elevate ourselves in these chaotic times by digging inwardly and using the time we have available for spiritual upliftment and prayer.

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This great advice has a lot of meaning behind it. When nature corrects the imbalances that have accumulated over years of resource mismanagement, the sensible reaction is to pray for relief and restoration of equilibrium. There is never any effort wasted in this direction.

What is a faith seeker?

In 16th-century England, a seeker was a member of one of many tiny groups of separatist Puritans looking for fresh prophets to reveal God's true church. Many were persecuted in Europe and eventually settled in Rhode Island, whose founder, Roger Williams, pushed for religious freedom for all.

What do you mean by spirituality?

Spirituality is defined as the awareness of a feeling, sense, or belief that there is something more to being human than sensory experience, and that the greater total of which we are a part is cosmic or divine in nature.

How do you know if you're a seeker?

A seeker is someone who is constantly curious about something, to the point where their mind becomes agitated. If you're a seeker, you're not merely curious; your curiosity defines you. Jason believes that searching is more than just watching and gaining knowledge; it is also about experiencing the world.

What kind of seekers are there?

We discussed what god is and how it is eternal and limitless in our previous chat. We also talked about how Brahman, or energy, is everything and everywhere, just like an atom. In his Advaita Vedanta doctrine, Adi Shankara stated the following:

“Brahma Satyam,” says the narrator. Mithya Jagat. “Jivo Brahmaiva Na Parah,” says the narrator. These can be translated as follows in English:

In essence, as Jesus stated, the Kingdom of God is inside you, and each of us has the power to reach God.

However, as we progress on our journey to the seer, the paths to god may diverge or alter. So today we'll talk about different types of seekers, their paths to God, and how they all fit together. We talked about three stages of any religion in one of the previous episodes, and today we'll talk about different types of seekers and different paths to God.

The West has placed a premium on huge temples of worship, yet there are few where worshipers are instructed where to find God. The emphasis in the East has been on the development of men who have attained God-realization; nonetheless, they are often inaccessible to spiritual searchers, residing in seclusion in remote and isolated abodes. Spiritual centers where individuals can connect with God, as well as teachers who can teach them how to do so, are both required. How can one learn about God from a teacher who doesn't know anything about God? My Guru instilled in me the importance of first learning about the Heavenly Father before attempting to teach others about Him. How fortunate I am to have received his instruction! He was in true communion with God.

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First, the Lord must be perceived in one's own physical temple. Every seeker should discipline his thoughts on a regular basis and set the blooms of his devotion on the altar of his soul. Whoever discovers God within will sense His presence in every church, mosque, or temple he visits.

Pramahamsa Yogananda spoke about the importance of seeking god and who to seek god from in the sentences above. The god could be a seeker from someone who has personally experienced god. If no one is speaking from personal experience, it's like a blind leading a blind.

Men can be divided into four categories: rational, emotional, mystical, and worker. We must provide appropriate forms of worship for each of these. “I am not interested in this sort of worship,” replies the rational man. Give me the intellectual and rational, and I'll be happy.” So rational philosophic worship is for the sensible man. The worker has arrived. “I don't care about the philosopher's adulation,” he says. Give me something to do for my comrades.” As a result, labor is supplied for him as a means of worship. We have separate kinds of devotion for the spiritual and the emotional. In religion, all of these persons have components of their faith.

According to Vedanta, a compendium of eastern philosophy, there are five causes of suffering:

1. We have no idea who we are.

2. Attachment: clinging to ephemeral objects and harboring expectations

3. Aversion: Attempting to stay away from things that aren't real.

4. Self-identification with the ego and the creation of many worlds

5. Death phobia

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Yoga (the unification of body, mind, soul, and spirit) is about rediscovering our true selves and reclaiming a life of love, bliss, and freedom. Recognizing that we all have distinct personalities and interests, Vedanta provides us with four Yoga Paths, or sets of spiritual practices, to assist us in achieving this objective.

We have the option to act, think, feel, or do nothing in life. Acting is Karma Yoga, thinking is Gyana Yoga, feeling (love) is Bhakti Yoga, and doing nothing at all is Samadhi – Raja Yoga's final phase and the ultimate objective of all Yoga.

1. Bhakti Yoga (Yoga of Devotion) (yoga of devotion)

This approach is particularly appealing to those who are emotional. Bhakti is to be love — to be drunk with Divine Love. It is the path of unconditional pure love, devotion, compassion, and surrender to the divine. It's the feeling of being in love with Love Itself as a whole. Put the emphasis where it belongs, according to Vedanta: on the Divine Self within each person we meet.

We commit ourselves to the divine through prayer, worship, and ritual, channeling and transmuting emotions into unconditional love or devotion. Chanting or singing praises to the divine in the form of pure love or in the form of a god encourages the seeker to remember and connect with the divine.

2. Yoga Gyana (Jnana) (yoga of knowledge)

This appeals to folks who are logical thinkers. This entails achieving Direct Knowledge and Spirit Union. The purpose is to come to understand Brahman, the God without qualities. Knowing, wisdom, introspection, and contemplation are all part of the path of knowledge. It needs enormous willpower and mental fortitude. Seeker examines his own nature with his thoughts. We see ourselves as separate from God, just as we see the space inside and outside a glass as different. By breaking the glass and eliminating the veils of ignorance, Jnana Yoga allows the devotee to directly realize his union with God. Before practicing Jnana Yoga, the aspirant must have assimilated the lessons of the other yogic pathways, for without selflessness and love of God, as well as physical and mental power, the quest for self-realization can become a fruitless rumor.

  • Differentiation – the ability to distinguish between permanent and transient objects.
  • Renunciation – give up everything transient in order to work toward something more lasting.

Asks the following questions to the heart and listens to the replies without judging or evaluating them. Who am I? is a self-inquiry tool that helps you figure out who you are. I am not this or that because of negation or neti-neti. Detachment, mindfulness, self-introspection, meditation “Why am I seeing it?” the Gyana Yogi wonders instead of worrying about what is being seen.

3. Yoga of Karma (yoga of action)

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This is ideal for the Action-oriented individual. It entails carrying out one's responsibilities. Karma is “activity,” and Karma Yoga entails taking action without regard for the result. It is the path of giving without expecting anything in return (Seva). You stop identifying with your ego, and everything you do becomes a gift to the Divine. Karma Yoga is a path of action, service to others, mindfulness, and recognizing our different levels of being while carrying out our karma in the world.

Egoism, anger, jealousy, selfishness, and other negative qualities are purged from the heart, making room for humility, pure love, sympathy, tolerance, and compassion.

Karma Yoga is the process of obtaining excellence in action by “doing the right thing.” It entails acting in accordance with one's dharma (real purpose) and accepting whatever comes one's way, without expecting remuneration, thanks, or recognition. It is beneficial to keep your mind concentrated by repeating a mantra while engaged in any task to achieve this.

It's not so much what you accomplish that matters as it is your attitude. It's not so much what you do as it is what you're really after. Your motivation must be sincere. Your “obligation” should be to “righteousness.” If you refuse to do your duty, you will be penalized. Try to do a good job at whatever you're doing and learn from everything without expecting a consequence.

Working for the sake of working and letting go of the consequences, good or poor, is the only way to realize this truth. Individuals are bound together by their drive to perform. The karmic seeds will be dissolved through detachment from action. Dissociation from outcomes also entails detachment from the work type. There is no such thing as a job that is better or worse than another. Don't get too hung up on your job. If necessary, be willing to quit your work.

Do unto others as you would have them do unto you. Love your neighbor as you love yourself. Adapt, adjust, and accommodate are all words that come to mind when it comes to adapting to Bear affront, bear affliction. In diversity, there is unity. We are both members of the same organism. Put humility into practice. Power, celebrity, name, praise, and censure should all be avoided.

In summary, Karma Yoga is a path of action, service to others, mindfulness, and remembering the levels of our being while carrying out our karma in the outer world, as opposed to Kriya or Raja yoga, which is the polar opposite of Karma Yoga and focuses on our inner action, internal action through meditation.

4. Yoga kriya

Raja yoga, ashtanga yoga, and the eight limbs of yoga royal union path to Samadhi – when one attains a state of nothingness and singularity via severe meditation practice.

The royal road to God is beneficial to those who have stronger intuitive feelings. Raja Yoga is a complete approach to yoga that stresses meditation while also covering other aspects of the practice. It deals directly with the mind's encountering and transcending notions.

The Eight Limbs are a gradual set of stages or disciplines that purify the body and mind, finally leading the yogi to enlightenment, and they are described in one of the best books gathered by the Great sage Patanjali Maharishi in the Yoga Sutras. He has shown easy and transparent methods for attaining god. I would advise everyone to look up Patanjali's Yogasutras on the internet. Yoga means union, and sturas means formulae, therefore this great being has written down exact methods to take in order to approach god in the history of mankind. He divides it into eight steps, which are as follows:

Yama: Avoiding injuring others via wrongdoing, such as nonviolence, honesty, non-stealing, not squandering our energy, and avoiding greed or hoarding.

Niyamas: Daily-life principles such as purity or cleanliness, contentment, discipline, study, and dedication.

Raja Yoga is, in essence, a methodical method of shaping our character and life to the experience of Enlightenment. It integrates all of the yogas to bring you closer to God.

I'm preparing a four-part series on four chapters of the Yoga Sutras, outlining the practices and paths to god in detail.

“Whatever path men follow is my path: No matter where they walk, it leads to me,” Krishna declares in the Bhagavad-Gita.

When we read the spiritual texts of other faiths, we notice that they all have the same ring to them, the same sense of awe and amazement, the same experience of being overwhelmed by something that exceeds our ability to define in words.

People who are Bhakti yogi are also Karma yogi because devotion and action go hand in hand, and on the other hand, gyana yogi and kriya yogi because intellect and introspection through meditation go hand in hand, but that's just my own perspective.

Integration: These days, it's fashionable for a teacher or institution to create a Yoga method that “synthesizes” or “integrates” these four paths of Yoga (along with other component aspects of Yoga). That is, however, misleading because they were never truly divided in the first place. It is not a case of gluing different parts together. Rather, they are all a component of what is known as Yoga as a whole. Almost everyone has a preference for one or the other, and will naturally wish to promote those habits.

We can't forsake the others: While we all have preferences for one of the four paths of Yoga, we can't actually avoid or abandon the others.

Jnana Yoga: While Jnana Yoga focuses on knowledge, wisdom, introspection, and contemplation, everyone has a mind and will need to analyze it at some point, which will naturally lead to calm reflection.

Bhakti Yoga: Regardless of which of the four paths of Yoga is prominent, all people will experience feelings like as love, compassion, and devotion at some time along their journey.

Karma Yoga teaches that no one can exist in a body or in the world without taking acts. Even a renunciate living in a Himalayan cave must engage in some type of action, hence Karma Yoga is necessary.

Raja Yoga: Through sadhana or spiritual practices, everyone will become still and quiet, naturally face and deal with attractions and aversions, and meditate, thus touching on Raja Yoga.

This narrative eloquently illustrates how the four paths must be reconciled in order to find God.

Choosing a path: While the four routes of Yoga, as well as the companion parts of Yoga, operate together, it is immensely beneficial to be aware of which of the four paths of Yoga is best in accord with your own predispositions. By identifying one road, it can be emphasized in life, while the others can be used wisely and gently to complement the chosen Yoga path.

Yoga allows people to see the truth in all religions. Every religion preaches the Ten Commandments in diverse ways. The two most important commandments, however, are those highlighted by Jesus: “Love the Lord thy God with all thy heart, soul, and mind,” and “Love thy neighbor as thyself” (Matthew 22:37, 39).

Loving God “with all thy mind” entails turning one's attention away from the senses and toward God; it also entails devoting one's entire concentration in meditation to Him. Every God-seeker must master the art of concentration. A prayer said while thinking about other things in the background of one's thoughts is not a sincere prayer, and God will ignore it. Yoga teaches that in order to find the Father, one must first seek Him with all of one's thoughts, with one-pointed concentration.

We'll talk about Patanjali's ways for union with God, modern schools, discovering gurus, and much more in upcoming presentations about how we can develop on our Path to the Seer!


Great men, those who have attained God-realization, exhibit this unity of spirit. The blind cannot lead the blind; only a master, who knows God, is qualified to educate others about Him correctly. One must have such a master or guru in order to reclaim one's divinity. A student who follows a true guru diligently becomes like him, because the guru assists the disciple in reaching his own degree of realization. When I met my guru, Swami Sri Yukteswarji, I resolved to follow in his footsteps, putting God alone on the altar of my heart and sharing Him with others.

I'd like to express my gratitude to Patanjali, Swami Vivekananda Krishna, VedVyasa, Christ, Prophet Mohammed, Buddha, and Sadhguru, as well as my own family. Swami Sivananda, Deepak Chopra, SwamiJ, Raghavanand, and the All Faiths Unitarian Congregation all contributed to today's theme. So, thank you for allowing me to share this information with you. I'd like to express my gratitude to the platform's designers for establishing such an inspiring environment for non-creators like myself. Most importantly, I'd like to express my gratitude to all of the people who read or listened to this discussion.

What are the 3 elements of spirituality?

In their eternal wisdom, all shamans, healers, sages, and wisdom keepers of all centuries, continents, and peoples claim that human spirituality is made up of three aspects: connections, values, and life purpose. These three components are so strongly linked that it may be difficult to tell them apart. Take a minute to ponder on each facet of human spirituality to determine the state of your spiritual well-being if this is possible. This will be a three-part monthly series, starting with relationships.

Internal (your domestic policy)—how you deal with yourself, how you nurture the relationship with yourself and your higher self—and external (your foreign policy)—how you relate, support, and interact with those people (and all living entities) in your environment—are the two categories of relationships.

What criteria would you use to assess your internal relationship, and what steps could you take to improve it?

How would you assess your external relationships, shifting from the perspective of domestic policy to international policy?