Upstream Best Quotes

But literature, the best of it, does not aim to be literature. It wants and strives, beyond that artifact part of itself, to be a true part of the composite human record—that is, not words but a reality.

Synchronicities are not flukes or random events—they’re intentional reflections of our intuition working with the perfect order of all things in the unseen world. It’s why fish swim upstream, birds fly south, and bears hibernate. Everything in nature intuitively gravitates toward what best serves its growth, and that includes the human race. The only difference is that we have the choice to follow our intuition or not. So if you want your sixth sense to work, stop resisting your vibes, and change the rules you live by instead.

God will not be tolerated. He instructs us to worship and fear Him. In our world, where hundreds of things distract us from God, we have to intentionally and consistently remind ourselves of Him. Because we don’t often think about the reality of who God is, we quickly forget that He is worthy to be worshiped and loved. We are to fear Him. The answer to each of these questions is simply this: because He’s God. He has more of a right to ask us why so many people are starving. As much as we want God to explain himself to us, His creation, we are in no place to demand that He give an account to us. Can you worship a God who isn’t obligated to explain His actions to you? Could it be your arrogance that makes you think God owes you an explanation? If God is truly the greatest good on this earth, would He be loving us if He didn’t draw us toward what is best for us (even if that happens to be Himself)? Doesn’t His courting, luring, pushing, calling, and even “threatening” demonstrate His love? If He didn’t do all of that, wouldn’t we accuse Him of being unloving in the end, when all things are revealed? Has your relationship with God actually changed the way you live? Do you see evidence of God’s kingdom in your life? Or are you choking it out slowly by spending too much time, energy, money, and thought on the things of this world? Christians who did most for the present world were precisely those who thought most of the next. Jesus’ call to commitment is clear: He wants all or nothing. Our greatest fear as individuals and as a church should not be of failure but of succeeding at things in life that don’t really matter. If life is a river, then pursuing Christ requires swimming upstream. When we stop swimming, or actively following Him, we automatically begin to be swept downstream. How could we think for even a second that something on this puny little earth compares to the Creator and Sustainer and Savior of it all? True faith means holding nothing back; it bets everything on the hope of eternity. When you are truly in love, you go to great lengths to be with the one you love. You’ll drive for hours to be together, even if it’s only for a short while. You don’t mind staying up late to talk. Walking in the rain is romantic, not annoying. You’ll willingly spend a small fortune on the one you’re crazy about. When you are apart from each other, it’s painful, even miserable. He or she is all you think about; you jump at any chance to be together. There is nothing better than giving up everything and stepping into a passionate love relationship with God, the God of the universe who made galaxies, leaves, laughter, and me and you. Do you recognize the foolishness of seeking fulfillment outside of Him? Are you ready and willing to make yourself nothing? To take the very nature of a servant? To be obedient unto death? True love requires sacrifice. What are you doing right now that requires faith? God doesn’t call us to be comfortable. If one person “wastes” away his day by spending hours connecting with God, and the other person believes he is too busy or has better things to do than worship the Creator and Sustainer, who is the crazy one? Am I loving my neighbor and my God by living where I live, by driving what I drive, by talking how I talk?” If I stop pursuing Christ, I am letting our relationship deteriorate. The way we live out our days is the way we will live our lives. What will people say about your life in heaven? Will people speak of God’s work and glory through you? And even more important, how will you answer the King when He says, “What did you do with what I gave you?

Oh r-really? Do t-tell?” I quirked an eyebrow back at him. “Well, usually it’s best to take your shoes and socks off before you step in the stream, better balance on an uneven surface. Also, you avoid that unpleasant squelchy feeling when you wear the shoes againlater.” He paused, smirking. “Also, if I was going to paddle barefoot “I was going to paddle barefoot upstream in Yorkshire, I’d wait until at least May before I tried it. But you go ahead, love. You’re clearly a Spartan lass.

In the 1970s Allan Wilson and Mary-Claire King at Berkeley correctly theorized that the evolution of genes is less important than the evolution of regulatory sequences upstream of genes (and thus how the environment regulates genes). Reflecting that, a disproportionate share of genetic differences between chimps and humans are in genes for TFs.

Oh r-really? Do t-tell?” I quirked an eyebrow back at him.

“Well, usually it’s best to take your shoes and socks off before you step in the stream, better balance on an uneven surface. Also, you avoid that unpleasant squelchy feeling when you wear the shoes again later.” He paused, smirking. “Also, if
I was going to paddle barefoot upstream in Yorkshire, I’d wait until at least May before I tried it. But you go ahead, love. You’re clearly a Spartan lass.

If we wish to use the word “life” to cover all phenomena which locally swim upstream against the current of increasing entropy, we are at liberty to do so. However, we shall then include many astronomical phenomena which have only the shadiest resemblance to life as we ordinarily know it. It is in my opinion, therefore, best to avoid all question-begging epithets such as “life,” “soul,” “vitalism,” and the like, and say merely in connection with machines that there is no reason why they may not resemble human beings in representing pockets of decreasing entropy in a framework in which the large entropy tends to increase.

How wonderful that the universe is beautiful in so many places and in so many ways. But also the universe is brisk and businesslike, and no doubt does not give its delicate landscapes or its thunderous displays of power, and perhaps perception, too, for our sakes or our improvement. Nevertheless, its intonations are our best tonics, if we would take them. For the universe is full of radiant suggestion. For whatever reason, the heart cannot separate the world’s appearance and actions from morality and valor, and the power of every idea is intensified, if not actually created, by its expression in substance. Over and over in the butterfly we see the idea of transcendence. In the forest we see not the inert but the aspiring. In water that departs forever and forever returns, we experience eternity.

I remember, in no particular order: —a shiny inner wrist; —steam rising from a wet sink as a hot frying pan is laughingly tossed into it; —gouts of sperm circling a plughole, before being sluiced down the full length of a tall house; —a river rushing nonsensically upstream, its wave and wash lit by half a dozen chasing torchbeams; —another river, broad and grey, the direction of its flow disguised by a stiff wind exciting the surface; —bathwater long gone cold behind a locked door. This last isn’t something I actually saw, but what you end up remembering isn’t always the same as what you have witnessed. We live in time—it holds us and moulds us—but I’ve never felt I understood it very well. And I’m not referring to theories about how it bends and doubles back, or may exist elsewhere in parallel versions. No, I mean ordinary, everyday time, which clocks and watches assure us passes regularly: tick-tock, click-clock. Is there anything more plausible than a second hand? And yet it takes only the smallest pleasure or pain to teach us time’s malleability. Some emotions speed it up, others slow it down; occasionally, it seems to go missing—until the eventual point when it really does go missing, never to return. I’m not very interested in my schooldays, and don’t feel any nostalgia for them. But school is where it all began, so I need to return briefly to a few incidents that have grown into anecdotes, to some approximate memories which time has deformed into certainty. If I can’t be sure of the actual events any more, I can at least be true to the impressions those facts left. That’s the best I can manage.

is Jotunheim. If we go the wrong way, we’ll run across giants. Then we’ll all be butchered and put in a stew pot.” “We won’t go the wrong way,” I promised. “Will we, Jack?” “Hmm?” said the sword. “Oh, no. Probably not. Like, a sixty percent chance we’ll live.” “Jack….” “Kidding,” he said. “Jeez, so uptight.” He pointed upstream and led us through the foggy morning, with spotty snow flurries and a forty percent chance of death. Hearthstone Passes Out Even More than Jason Grace (Though I Have No Idea Who That Is) JOTUNHEIM LOOKED a lot like Vermont, just with fewer signs offering maple syrup products. Snow dusted the dark mountains. Waist-high drifts choked the valleys. Pine trees bristled with icicles. Jack hovered in front, guiding us along the river as it zigzagged through canyons blanketed in subzero shadows. We climbed trails next to half-frozen waterfalls, my sweat chilling instantly against my skin. In other words, it was a huge amount of fun. Sam and I stayed close to Hearthstone. I hoped my residual aura of Frey-glow might do him some good, but he still looked pretty weak. The best we could do was keep him from sliding off the goat. “Hang in there,” I told him. He signed something—maybe sorry–but his gesture was so listless I wasn’t sure. “Just rest,” I said. He grunted in frustration. He groped through his bag of runes, pulled one out, and placed it in my hands. He pointed to the stone, then to himself, as if to say This is me. The rune was one I didn’t know:

And Ella starts rapping: Straight A's, good grades, that's the plan Study hard, top of the class Doing the best you can You won't need it but you're studying algebra Won't use Japanese, world history or calculus You follow the path they tell you to Go straight to college when you finish school If there's no scholarship take out a loan Clock up a debt kid, you're on your own Take all your stuff, you're leaving home The big wide world is yours to roam The crowd roars. She is seriously so good! Damon picks up his guitar and starts singing: But life can give us lemons and not ice cream And the path we take is not what it seems But we can't give up and cry and scream We have to turn up and change our dream Ella raps again: Science, physics and chemistry Make sure you ace your SATs Gotta get into an Ivy League Make my parents proud of me The say the road is straight and clear No need to wait, choose a career Doctor, lawyer, engineer Need to make a hundred grand a year And Damon sings: But life can give you lemons and not ice cream Find yourself against the current going upstream And all you wanna do is cry and scream Because you realize this ain't your dream You realize you have to change your dream Ella raps: Sat in class reading Romeo and Juliet But never understanding a word of it It's so old fashioned, it just doesn't fit You hate it so much, you wanna quit That's the stuff they think you need to learn But what happens when you crash and burn What happens when life deals you a blow What happens when you sink so low? And Damon sings: When life gives you lemons and not ice cream When you find yourself without a team When it throws you things that are too extreme When you can no longer chase your dream Then know it's time to change your dream And together they sing: When life gives you lemons and not ice cream When you wanna cry and shout and scream When you've fallen off your balance beam Then you know it's time to change your dream And you can do it You Can Change Your Dream

Leaving the Connecticut River March 8, 1704 Temperature 40 degrees They reached a river where the water was open, seething and churning over rocks. We’re going to cross that? thought Mercy. It’s too wide and deep. We’ll drown. Tannhahorens took off his tobacco necklace. He loved to smoke, as did all the warriors. Since they smoked only when they had time and felt safe, the prisoners also loved it when the men smoked; it meant everybody had time and was safe. Tannhahorens poured tobacco into his palm. He lifted it toward the sky, calling as the loon called, his voice shivering through the wilderness. Then he faced the river and held, it seemed to Mercy, a conversation with the river. Finally, over the sharp rocks and ripping current, Tannhahorens threw all his tobacco. Every Indian did the same. The captives stared. Eliza, who had not spoken once since her husband was struck down, said, “It’s an offering. They give their best to the river, and hope the river will give its best to them.” They walked upstream, fighting thickets and snarling brooks. When the Indians stopped to kick at a great melting drift, Mercy was too tired even to wonder. Snow covered a dugout canoe. Forty or fifty feet long, it had been made of one great pine, the center core burned out and chiseled clean. They would paddle the rest of the way. Mercy lay on fur on the bottom of the dugout, the sounds of water above her head, for she was lower than the surface of the river. Not having to carry her own body was joy. The loons called back for hours, wailing a long wandering cry, like a bell that would not stop ringing or a sob that would not stop weeping. Tannhahorens said to Mercy, “It is the speech of the north,” and Mercy understood. That wild terrifying beautiful cry was the sound of where she was going.

Oh r-really? Do t-tell?” I quirked an eyebrow back at him.
 
“Well, usually it’s best to take your shoes and socks off before you step in the stream, better balance on an uneven surface. Also, you avoid that unpleasant squelchy feeling when you wear the shoes again later.” He paused, smirking. “Also, if
I was going to paddle barefoot upstream in Yorkshire, I’d wait until at least May before I tried it. But you go ahead, love. You’re clearly a Spartan lass.

Though we recognize distinct cultural differences across time and place, the commonalities warrant our attention. To think about how these ancient commonalities need to be differentiated from our modern ways of thinking, we can use the metaphor of a cultural river, where the currents represent ideas and conventional ways of thinking. Among the currents in our modern cultural context we would find fundamentals such as rights, privacy, freedom, capitalism, consumerism, democracy, individualism, globalism, social media, market economy, scientific naturalism, an expanding universe, empiricism, and natural laws, just to name a few. As familiar as these are to us, such ways of thinking were unknown in the ancient world. Conversely, the ancient cultural river had among their shared ideas currents that are totally foreign to us. Included in the list we would find fundamental concepts such as community identity, the comprehensive and ubiquitous control of the gods, the role of kingship, divination, the centrality of the temple, the mediatory role of images, and the reality of the spirit world and magic. It is not easy for us to grasp their shape or rationale, and we often find their expression in texts impenetrable. In today’s world people may find that they dislike some of the currents in our cultural river and wish to resist them. Such resistance is not easy, but even when we might occasionally succeed, we are still in the cultural river—even though we may be swimming upstream rather than floating comfortably on the currents. This was also true in the ancient world. When we read the Old Testament, we may find reason to believe that the Israelites were supposed to resist some of the currents in their cultural river. Be that as it may (and the nuances are not always easy to work with), they remain in that ancient cultural river. We dare not allow ourselves to think that just because the Israelites believed themselves to be distinctive among their neighbors that they thought in the terms of our cultural river (including the dimensions of our theology). We need to read the Old Testament in the context of its own cultural river. We cannot afford to read instinctively because that only results in reading the text through our own cultural lenses. No one reads the Bible free of cultural bias, but we seek to replace our cultural lenses with theirs. Sometimes the best we can do is recognize that we have cultural lenses and try to take them off even if we cannot reconstruct ancient lenses. When we consider similarities and differences between the ancient cultural river and our own, we must be alert to the dangers of maintaining an elevated view of our own superiority or sophistication as a contrast to the naïveté or primitiveness of others. Identification of differences should not imply ancient inferiority. Our rationality may not be their rationality, but that does not mean that they were irrational. Their ways of thinking should not be thought of as primitive or prehistorical. We seek to understand their texts and culture, not to make value judgments on them.

The consulting life is a constant challenge. You’re standing naked in front of people who’ve tried their best to figure it out but are stuck. You are with them, but you are pushing them upstream into uncomfortable places. You’re a human with all your own challenges, but you have to let them feed off your own (sometimes contrived) confidence.

#6 Keep a healthy blend of upstream and downstream practices The best teachers of the Way I know all utilize the practices almost like a doctor would deploy a medicine or therapy. As a general rule, if you’re struggling with a sin of commission (a behavior you do that you want to stop doing), you will need practices of abstinence. So, to overcome a porn addiction or gossip or compulsive shopping, emphasize fasting or silence or simplicity (respectively). To overcome a sin of omission (a behavior you don’t do that you want to start doing), you will need practices

Bringing Citizen Participation to Life Some years ago John McKnight attended the annual Canadian Conference of Community Development Organizations. Several hundred groups were in attendance. The convener of the conference told him that the best community “developer” in all of Canada was at the conference and pointed toward a middle-aged man named Gaëtan Ruest, the mayor of Amqui, Quebec. John introduced himself to Mayor Ruest and asked about Amqui. The mayor said that it was a town of about six thousand people on the Gaspé Peninsula amid the Chic-Choc Mountains, located at the intersection of the Matapédia and Humqui rivers. These rivers are the richest Atlantic salmon rivers on the North American continent, and Amqui is the regional center for fishing for these salmon. Gaëtan invited John to visit his town, and a year later John was able to take him up on the invitation. He found that all the townspeople were French-speaking, and a great deal of the economic base of the community was from fisherpeople who came to fish for the rare Atlantic salmon. One day, as Gaëtan and John walked together down the street, two men approached the mayor. There was a long conversation in French. After they were finished Gaëtan explained to John what had happened. The mayor said that the town had put nets on salmon streams in order to keep the fish near Amqui and accessible to the fishing guides. The two men reported that somebody was cutting the nets to let the salmon go upstream where they could poach them. “That’s terrible,” Gaëtan replied. “What do you think we can do about that?” The men thought for a while and then suggested three things that could be done. “Is there anybody who could help you do those things?” Gaëtan asked. “Yes,” they responded. “We know a couple of other fisherpeople who could help.” Gaëtan said, “Will you ask them to join you to meet with me at city hall this evening?” They agreed. That evening John joined Gaëtan at the meeting with four concerned people. The mayor had insisted that they meet in the city council’s meeting room and he led a discussion of how the group could deal with the salmon poaching problem. By the time they were done, the group had specific plans and specific people committed to carrying them out. Then Gaëtan asked, “Is there anything the city can do to help you with the job?” The participants came up with two ways the city could be helpful. “I am making you the official Amqui Salmon Preservation Committee,” Gaëtan said. “I want you to hold your meetings in the city council meeting room because you are official. I want you to come to city council meetings and tell the council people how you are coming along.” The convener of the National Association of Community Development Organizations, previously mentioned, told John that the process he had observed in the council meeting room that gave birth to the Amqui Salmon Preservation Committee was repeated over and over during Gaëtan’s long tenure as mayor. As a result, the convener said that in Amqui, hidden away in the Chic-Choc Mountains, almost all the residents had become officials of the local government and the principal problem-solvers for the community. John wholeheartedly believes that every public official can learn a great deal from the mayor of Amqui.

The key to realizing a dream is to focus not on success but on service. Ask yourself, what are the gifts and talents you can share to raise the collective consciousness of all that you encounter? Making that shift from self to service will bring an immeasurable amount of fulfillment to your job, your relationships, and the vision you have of your own best life. Gary Zukav brilliantly describes this as the moment you discover your authentic power: “When your personality comes fully to serve the energy of its soul.” Fulfilling your purpose, with meaning, is what gives you that powerful spark of energy unique to only you. The result is an electrifying current of clarity rising from the deepest part of yourself. By tapping into that source, you will no longer feel like the salmon swimming upstream. Instead, people will finally see the highest, truest version of you and stand in awe, wondering how you achieved your dreams. As you read this chapter, my hope is that you will find the courage to tune out the negative voices telling you all the reasons to give up. Make the choice to turn up the volume to your unique calling, the glory that is your own life. —Oprah

Everything in my mind was screaming at me to stop kissing him, but I couldn’t. It was like trying to paddle upstream against a wild current. I was drowning, sinking down into the waters of my emotions. Nothing made sense here except his lips molding against mine.

The best use of literature bends not toward the narrow and the absolute but to the extravagant and the possible.