Flux Book Quotes

You may have noticed that the books you really love are bound together by a secret thread. You know very well what is the common quality that makes you love them, though you cannot put it into words: but most of your friends do not see it at all, and often wonder why, liking this, you should also like that. Again, you have stood before some landscape, which seems to embody what you have been looking for all your life; and then turned to the friend at your side who appears to be seeing what you saw -- but at the first words a gulf yawns between you, and you realise that this landscape means something totally different to him, that he is pursuing an alien vision and cares nothing for the ineffable suggestion by which you are transported. Even in your hobbies, has there not always been some secret attraction which the others are curiously ignorant of -- something, not to be identified with, but always on the verge of breaking through, the smell of cut wood in the workshop or the clap-clap of water against the boat's side? Are not all lifelong friendships born at the moment when at last you meet another human being who has some inkling (but faint and uncertain even in the best) of that something which you were born desiring, and which, beneath the flux of other desires and in all the momentary silences between the louder passions, night and day, year by year, from childhood to old age, you are looking for, watching for, listening for? You have never had it. All the things that have ever deeply possessed your soul have been but hints of it -- tantalising glimpses, promises never quite fulfilled, echoes that died away just as they caught your ear. But if it should really become manifest -- if there ever came an echo that did not die away but swelled into the sound itself -- you would know it. Beyond all possibility of doubt you would say "Here at last is the thing I was made for". We cannot tell each other about it. It is the secret signature of each soul, the incommunicable and unappeasable want, the thing we desired before we met our wives or made our friends or chose our work, and which we shall still desire on our deathbeds, when the mind no longer knows wife or friend or work. While we are, this is. If we lose this, we lose all.

Libraries may embody our notion of permanence, but their patrons are always in flux. In truth, a library is as much a portal as it is a place—it is a transit point, a passage.

It is our expression that the flux between that which isn't and that which won't be, or the state that is commonly and absurdly called "existence," is a rhythm of heavens and hells: that the damned won't stay damned; that salvation only precedes perdition. The inference is that some day our accursed tatterdemalions will be sleek angels. Then the sub-inference is that some later day, back they'll go whence they came.

I cannot life for life itself: but for the words which stay the flux. My life, I feel, will not be lived until there are books and stories which relive it perpetually in time. I forget too easily how it was, and shrink to the horror of the here and now, with no past and no future. Writing breaks open the vaults of the dead and the skies behind which the prophesying angels hide. The mind makes and makes, spinning its web.

If I do not seem to be mentioning anything I’ve read lately, it is because I am in one of those periods of undifferentiated flux or something in which I am reading about fifty, at a minimum, books at once, so of course I seldom finish one. Eventually this phase will pass, and I’ll discover I have about ten pages to go in all of them, and will sit down and systematically finish them, one after another.

Although home still represents stability in an unstable world, we're beginning to see that home can be how we live, a situation that we create and recreate. Home is less attached to bricks and mortar and more about the lives we lead, the ways that we connect with each other, the communities we build. Home is a state of mind, something we make for ourselves wherever we can. Hygge is the home we make in the flux and flow of our lives.

[Beware of] the fallacy of misplaced concreteness [mistaking an abstraction for concrete reality, for actuality] In the inescapable flux, there is something that abides; in the overwhelming permanence, there is an element that escapes into flux. Permanence can be snatched only out of flux; and the passing moment can find its adequate intensity only by its submission to permanence. Error is the price we pay for progress. In the real world it is more important that a proposition be interesting than that it be true. The importance of truth is that it adds to interest. Creativity is the universal of universals characterizing ultimate matter of fact. It is that ultimate principle by which the many, which are the universe disjunctively, become the one actual occasion, which is the universe conjunctively. It lies in the nature of things that the many enter into complex unity. The aim of science is to seek the simplest explanations of complex facts. We are apt to fall into the error of thinking that the facts are simple because simplicity is the goal of our quest. The guiding motto in the life of every natural philosopher should be, "Seek simplicity and distrust it." It requires a very unusual mind to undertake the analysis of the obvious. [From various of Whitehead's books, not only PR]

Flexibility, spontaneity, and complete freedom of thought and action are the only ways to respond successfully to the constant flux of nature and thus live in accord with the Tao.

The world outside is in flux—your love of ignorance is not worthy of these precipitous times. Attend this field, travelers, or remain lost at your peril.

Fear is the short road to death and this world, Changed by the flux of decay: Survival is the exception for weary men. From the new book The Waning

She became more or less red in the cheek, the blood wavering in uncertain flux and reflux over the sensitive space between ebb and flood. Gabriel sheared on, constrained and sad.

The book is sustained on its own axis by the pure flux and rotation of events. Just as there is no central point, so also there is no question of heroism or of struggle since there is no question of will, but only an obedience to flow.

But before William Stoner the future lay bright and certain and unchanging. He saw it, not as a flux of event and change and potentiality, but as a territory ahead that awaited his exploration. He saw it as the great University library, to which new wings might be built, to which new books might be added and from which old ones might be withdrawn, while its true nature remained essentially unchanged. He saw the future in the institution to which he had committed himself and which he so imperfectly understood; he conceived himself changing in that future, but he saw the future itself as the instrument of change rather than its object.

But before [William Stoner] the future lay bright and certain and unchanging. He saw it, not as a flux of event and change and potentiality, but as a territory ahead that awaited his exploration. He saw it as the great University library, to which new wings might be built, to which new books might be added and from which old ones might be withdrawn, while its true nature remained essentially unchanged.

It is already the fashion to diminish Eliot by calling him derivative, the mouthpiece of Pound, and so forth; and yet if one wanted to understand the apocalypse of early modernism in its true complexity it would be Eliot, I fancy, who would demand one's closest attention. He was ready to rewrite the history of all that interested him in order to have past and present conform; he was a poet of apocalypse, of the last days and the renovation, the destruction of the earthly city as a chastisement of human presumption, but also of empire. Tradition, a word we especially associate with this modernist, is for him the continuity of imperial deposits; hence the importance in his thought of Virgil and Dante. He saw his age as a long transition through which the elect must live, redeeming the time. He had his demonic host, too; the word 'Jew' remained in lower case through all the editions of the poems until the last of his lifetime, the seventy-fifth birthday edition of 1963. He had a persistent nostalgia for closed, immobile hierarchical societies. If tradition is, as he said in After Strange Gods--though the work was suppressed--'the habitual actions, habits and customs' which represent the kinship 'of the same people living in the same place' it is clear that Jews do not have it, but also that practically nobody now does. It is a fiction, a fiction cousin to a myth which had its effect in more practical politics. In extenuation it might be said that these writers felt, as Sartre felt later, that in a choice between Terror and Slavery one chooses Terror, 'not for its own sake, but because, in this era of flux, it upholds the exigencies proper to the aesthetics of Art.' The fictions of modernist literature were revolutionary, new, though affirming a relation of complementarity with the past. These fictions were, I think it is clear, related to others, which helped to shape the disastrous history of our time. Fictions, notably the fiction of apocalypse, turn easily into myths; people will live by that which was designed only to know by. Lawrence would be the writer to discuss here, if there were time; apocalypse works in Woman in Love, and perhaps even in Lady Chatterley's Lover, but not n Apocalypse, which is failed myth. It is hard to restore the fictive status of what has become mythical; that, I take it, is what Mr. Saul Bellow is talking about in his assaults on wastelandism, the cant of alienation. In speaking of the great men of early modernism we have to make very subtle distinctions between the work itself, in which the fictions are properly employed, and obiter dicta in which they are not, being either myths or dangerous pragmatic assertions. When the fictions are thus transformed there is not only danger but a leak, as it were, of reality; and what we feel about. all these men at times is perhaps that they retreated inso some paradigm, into a timeless and unreal vacuum from which all reality had been pumped. Joyce, who was a realist, was admired by Eliot because he modernized myth, and attacked by Lewis because he concerned himself with mess, the disorders of common perception. But Ulysses ,alone of these great works studies and develops the tension between paradigm and reality, asserts the resistance of fact to fiction, human freedom and unpredictability against plot. Joyce chooses a Day; it is a crisis ironically treated. The day is full of randomness. There are coincidences, meetings that have point, and coincidences which do not. We might ask whether one of the merits of the book is not its lack of mythologizing; compare Joyce on coincidence with the Jungians and their solemn concordmyth, the Principle of Synchronicity. From Joyce you cannot even extract a myth of Negative Concord; he shows us fiction fitting where it touches. And Joyce, who probably knew more about it than any of the others, was not at tracted by the intellectual opportunities or the formal elegance of fascism.

In about 1980, he says, at a time when he was still struggling to articulate his own vision of a dynamic, evolving economy, he happened to read a book by the geneticist Richard Lewontin. And he was struck by a passage in which Lewontin said that scientists come in two types. Scientists of the first type see the world as being basically in equilibrium. And if untidy forces sometimes push a system slightly out of equilibrium, then they feel the whole trick is to push it back again. Lewontin called these scientists "Platonists," after the renowned Athenian philosopher who declared that the messy, imperfect objects we see around us are merely the reflections of perfect "archetypes." Scientists of the second type, however, see the world as a process of flow and change, with the same material constantly going around and around in endless combinations. Lewontin called these scientists "Heraclitans," after the Ionian philosopher who passionately and poetically argued that the world is in a constant state of flux. Heraclitus, who lived nearly a century before Plato, is famous for observing that "Upon those who step into the same rivers flow other and yet other waters," a statement that Plato himself paraphrased as "You can never step into the same river twice." "When I read what Lewontin said," says Arthur, "it was a moment of revelation. That's when it finally became clear to me what was going on. I thought to myself, "Yes! We're finally beginning to recover from Newton.

Nothing in life stands still. Movement and change are the very essence of life and yet our normal tendency is to believe that everything is fixed and solid. We wish to believe that all we see is real and secure, even though our ordinary experience tells us that nothing remains unchanged and nothing lasts forever. On the contrary, everything in the world around us is constantly falling apart and requires a great deal of maintenance on our part if we wish to hold it together. What happens during this process of change is the great mystery revealed in symbolic form within this book. The state called here the "transitional phase" (Tibetan: "bardo") is the actual moment of change, occurring at the end of one phase and the beginning of the next. It is the state of flux itself, the only state that can really be called "real." It is a condition of great power and potential within which anything could happen. It is the moment between moments. It may seem to span an entire lifetime, like the moment between being born and dying, or it may be imperceptibly short and fleeting, like the moment between one thought and the next. Whatever its duration, however, it is a moment of great opportunity for those who perceive it. Anyone who can do this is called a yogin. Such a person has the power of destiny in their hands. He or she has no need of a priest to guide him towards the clear light of truth, for he sees already the clear light of truth in the intermediate phases that occur between all other states. Refusing to become trapped in the false belief that all about him is fixed and solid, the yogin moves with calm and graceful ease through life, confident that changes are now under his own direction. He becomes the master of change instead of its slave.....Similarly, between any encounter and one's reaction to it, there is an intermediate space that offers choice to those who can see it. One is not obliged to react on the basis of habit or prejudice. The opportunity for a fresh approach is always there in the intermediate state for those who have learned to recognize it. Such recognition is the essential message of this ancient and profound book.

Just as it reins in profuse discharges of mucus, Nettle is useful for postpartum hemorrhage, bleeding piles, bloody diarrhea, bloody urine, and excessive menstrual flux.

A tincture made from vinegar has the same virtues, but “it opens the more, and removes Obstructions of Stomach, Liver, Spleen, and other Bowels … whereby it effectually stops Vomiting, strengthens the Stomach, and causes a good Appetite and a strong Digestion, but it stops not Fluxes of the Bowels so well as some of the former Preparations.

It is an excellent thing also against Bruises, Cuts or Punctures of the Nerves and Tendons; for it suddenly eases the Pain, and alleviates the Inflammation, and thereby induces the Cure.” (Remember, it contains salicin.) Lady’s Mantle also staunches bleeding, making it “effectual against all sorts of Bleedings both inward and outward,” so that it “stops the Over-flowing of the Terms in Women, and cures the Bloody-flux, as also all other Fluxes of the Bowels.” And it cures “Bruises by Falls or otherwise, whether inwards or outwards.

Contingency, the flux of life: in a word, evolution. From the Latin, meaning the unrolling of a book.

The world around us is in a constant state of flux. Everything that comes will eventually go, and this transient nature of life is not something to be feared but understood.

This book will not contain any panacea or dogma; I detest and fear dogma." ... "This is not an ideological book except insofar as argument for change,"... "ideologies tend to be smelted into rigid dogmas claiming exclusive possession of the truth"... " An organizer working in and for an open society is in an ideological dilemma. To begin with, he does not have a fixed truth. "... " In the end he has one conviction — a belief that if people have the power to act, in the long run they will, most of the time, reach the right decisions. I am not concerned if this faith in people is regarded as a prime truth and therefore a contradiction of what I have already written, for life is a story of contradictions. Believing in people, the radical has the job of organizing them so that they will have the power

These themes arise again in Steve’s provocative account of David Foster Wallace’s suicide. Foster Wallace’s human tragedy, Steve suggests, is the result of a failed literary ambition – a thwarted hope “that everything could be contained in a book, unified by narrative”, that “a novel might become the world, exceeding the limits of the self”. For Steve, Foster Wallace’s 1088-page Infinite Jest was an attempt at just such a novel, a novel to make sense of the flux of the world. And his next attempt, The Pale King, destroyed its author, who died of his failure to write a book that could be the world.

Yet change is usually stressful, and after a certain age, most people don’t like to change. When you are 16, your entire life is change, whether you like it or not. Your body is changing, your mind is changing, your relationships are changing—everything is in flux. You are busy inventing yourself. By the time you are 40, you don’t want change. You want stability. But in the twenty-first century, you won’t be able to enjoy that luxury. If you try to hold on to some stable identity, some stable job, some stable worldview, you will be left behind, and the world will fly by you. So people will need to be extremely resilient and emotionally balanced to sail through this never-ending storm, and to deal with very high levels of stress. The problem is that it is very hard to teach emotional intelligence and resilience. It is not something you can learn by reading a book or listening to a lecture. The current educational model, devised during the 19th century Industrial Revolution, is bankrupt. But so far we haven’t created a viable alternative. So don’t trust the adults too much. In the past, it was a safe bet to trust adults, because they knew the world quite well, and the world changed slowly. But the 21st century is going to be different. Whatever the adults have learned about economics, politics, or relationships may be outdated. Similarly, don’t trust technology too much. You must make technology serve you, instead of you serving it. If you aren’t careful, technology will start dictating your aims and enslaving you to its agenda. So you have no choice but to really get to know yourself better. Know who you are and what you really want from life. This is, of course, the oldest advice in the book: know thyself. But this advice has never been more urgent than in the 21st century. Because now you have competition. Google, Facebook, Amazon, and the government are all relying on big data and machine learning to get to know you better and better. We are not living in the era of hacking computers—we are living in the era of hacking humans. Once the corporations and governments know you better than you know yourself, they could control and manipulate you and you won’t even realize it. So if you want to stay in the game, you have to run faster than Google. Good luck!

During a regular day, we can feel a vast range of emotions, including sadness, happiness, anger, worry, and more. Do you act out of your emotions as they come? Or do you, as this reading advises, “look beyond the flux of circumstances”? 2. Because we do have such a range of emotions, it is difficult for us to comprehend the constancy of God. What are some characteristics of His attitude toward us that remind us of His steadfast presence in our lives? 3. God can provide us stability when our emotions are all over the map. Moses spoke these words in Exodus 15:13: “In your unfailing love you will lead the people you have redeemed. In your strength you will guide them to your holy dwelling.” When you feel overcome by a myriad of feelings, focus on God’s unfailing love as the one emotion to embrace, and let Him steady your mind.

We also used a Mellotron, with its weird fluxing tape loops of string sounds, which the Musician’s Union were up in arms about, as they thought it would mark the end of live string players. The instrument now seems so quaint it feels as though it should be in a museum alongside the serpent and crumhorn, but its sound is so distinctive it is now digitally re-created in soundboxes with all its imperfections part of the continuing charm.

How is it possible for a book of 628 pages to inspire so many different visions?2 Because it consists of so many distinct but interrelated objects — that is to say words, of course, but they denote and evoke things—more things than there are words. Many of the words or formations appear nowhere else, and it is difficult to describe something so much of which you’re seeing for the first time. Its neologisms make it unencompassable, endlessly redefinable. The textual matter of Finnegans Wake developed over seventeen years, just as the meaning for its readers has developed over the seventy- eight years since its first publication. The continual critical redefining of Finnegans Wake partly maps onto its many redefinitions of itself. Both have histories and the list above comprises jumbled fragments of them, concealing a deranged story of ever-shifting perceptions. During the seventeen years of its composition, composed in a manner unlike that used for any other novel, it was always growing. That is it was shifting, splitting, recombining, reconfiguring, restructuring, destructuring, decomposing, and recomposing. One of the things that Finnegans Wake is, is a strange object made in strange ways. By focusing on some of the ways it was made, we will in this book arrive at a further understanding of what it is. Through its continuously self-generating transformation, it is a text of modulation and becoming, flux and flow, an alternative classic of change to the I Ching. Written in a world which was heading towards a confident belief that it could locate, name, and describe anything (all organisms, subatomic particles, links of DNA, black holes), it produced something full of indescribable, unnamable parts. As an unencompassable unfathomable text it remains the best correlative for our unencompassable unfathomable times, changing in its meanings as swiftly as our world, through its feverish reproduction of reproductions.

this whole universe is a constant flux of life energy. It goes on moving. There are no individual units, it is a cosmic whole.

Libraries may embody our notion of permanence, but their patrons are always in flux. In truth, a library is as much a portal as it is a place - it is a transit point, a passage.

As animals died, the plains were scattered with the torn carcasses left by carrion feeders. Quickly, the skeletons, bleached and burned by ultraviolet light, once again became part of the whirling waltz of ecology. This was one of the great insights of ancient Greece: the world’s energy as Heraclitean fire, part of a closed system, from sky to stones, from grass to flesh, from flesh to earth, under the watchful eye of the sun that offered its photons to the nitrogen cycle. The Bardo Thodol—the Tibetan Book of the Dead—offers a similar theory to that of Heraclitus and the philosophers of flux. Everything passes, everything flows, the wild donkeys run, the wolves hunt, the vultures hover: order, equilibrium, under the sun. A crushing silence. An unforgiving light, few men. A dream.

Power lies only in harmony. Everything else is a momentary flux between new states of resonance.

Time has come to tell this: Vietnam is not a war, it is a country. Long time passed after the (pro)American movies and sympathetic documentaries. Vietnam is now known as a country of transition more or less resembling Asia in general. That was why -we were told by Dr. Gezgin who poses both as an academic and a journalist- this book is called as ‘Vietnam & Asia in Flux’. This flow is not auspicious for researchers however: “Since Vietnamese economy is a transition economy, the parameters have changed so frequently that economists studying Vietnamese development experience time lags between their explanation and the practice, most of the time. Preparing economics reports takes time and in the meanwhile the economy changes again, turning some of the proposals in the papers obsolete. Thus Vietnamese economy poses one of Zeno’s paradoxes for the researchers.” Accepting this paradox, this book provides signi ficant insights on social issues of Vietnam. Dr. Gezgin (whose name means ‘traveler’ in his native language) invites you to a journey to Vietnamese and Asian social tmosphere…

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For me, in the world of flux, I think there’s no single model that’s going to work. There’s no single model that’s going to work for a company, and there’s no single model that’s going to work for a career. The time we’re coming out of, we’re trained to be looking for one answer, one way. Here’s how I get from here to there. Here is the career track. Here is the ladder. But that one way doesn’t exist anymore.

What we think of man and God, of sin and salvation, is partly prompted by the comparative comforts or discomforts in which we live. It is a very sobering reflection on the lack of transcendence of the human spirit over the flux of historical change.

Life inside of us is the same as outside, always flowing and never repeating. It's a constant torrent. I doubt we can control it. All we can do is enter the flux and surrender.

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