Bizarre Motivational Quotes

Newtonian physics runs into problems at the subatomic level. Down there--in the land of hadrons, quarks, and Schrödinger's cat--things gent freaky. The cool rationality of Isaac Newton gives way to the bizarre unpredictability of Lewis Carroll.

Said by Colin the dragon: "It's somewhat bizarre to learn that many of you (humans)think that other humans are somehow different enough to be hated and killed, when in reality you're all all tiresomely similiar in outlook, needs and motivation, and differ only by peculiar habits, generally shaped by geographical circumstance.

It's somewhat bizarre to learn that many of you think that other humans are somehow different enough to be hated and killed when in reality you're all tiresomely similar in outlook, needs and motivation, and differ only by peculiar habits, generally shaped by geographical circumstances.

Jonah-John-if I had been a Sam, I would have been a Jonah still-not because I have been unlucky for others, but because somebody or something has compelled me to be certain places, at certain times, without fail. Conveyances and motives, both conventional and bizarre, have been provided. And, according to plan, at each appointed second, at each appointed place this Jonah was there.

What bizarre things does not one find in a great city when one knows how to walk about and how to look! Life swarms with innocent monsters. Oh Lord my God, Thou Creator, Thou Master, Thou who hast made law and liberty, Thou the Sovereign who dost allow, Thou the Judge who dost pardon, Thou who art full of Motives and of Causes, Thou who hast (it may be) placed within my soul the love of horror in order to turn my hear to Thee, like the cure which follows the knife; Oh Lord, have pity, have pity upon the mad men and women that we are! Oh Creator, is it possible that monsters should exist in the eyes of Him alone who knoweth why they exist, how they have made themselves, and how they would have made themselves, and could not?

This is bizarre,” Dan said. “I find it really strange—the way you’re approaching this. You must be one of the very few people who have chosen to come on Twitter and use their own name as their Twitter name. Who does that? And that’s why I’m a little suspicious of your motives, Jon. That’s why I say I think you’re using it as brand management.

Anyone who values truth should stop worshipping reason. We all need to take a cold hard look at the evidence and see reasoning for what it is. The French cognitive scientists Hugo Mercier and Dan Sperber recently reviewed the vast research literature on motivated reasoning (in social psychology) and on the biases and errors of reasoning (in cognitive psychology). They concluded that most of the bizarre and depressing research findings make perfect sense once you see reasoning as having evolved not to help us find truth but to help us engage in arguments, persuasion, and manipulation in the context of discussions with other people. As

Always, during both the low points and high points in our lives, if we needed to escape, we went bush. We were so lucky to share a passion for wildlife experiences. Tasmania, the beautiful island state off the southern coast of Australia, became one of our favorite wildlife hot spots. We so loved Tassie’s unique wildlife and spectacular wilderness areas that we resolved to establish a conservation property there. Wes and Steve scouted the whole island (in between checking out the top secret Tasmanian surf spots), looking for just the right land for us to purchse. Part of our motivation was that we did not want to see the Tasmanian devil go the way of the thylacine, the extinct Tasmanian tiger. A bizarre-looking animal, it was shaped like a large log, with a tail and a pouch like a kangaroo. It had been pushed off of the Australian mainland (probably by the dingo) thousands of years ago, but it was still surviving in Tasmania into the 1930s. There exists some heartbreaking black-and-white film footage of the only remaining known Tassie tiger in 1936, as the last of the thylacines paces its enclosure. Watching the film is enough to make you rededicate your life to saving wildlife.

I take my coffee-stained shirt into the bathroom down the hall. Holding the stain under the faucet, something dark on the underside of my shirt catches my eye, and I groan. Great, what bizarre stain is this now? My fingers glide under the fabric, and I feel something plastic. I am mystified, so I flip over the shirt. Stuck to my shirt is a button pinned to the side hem. It’s pale blue with white lettering. YOU CAN’T REACH WHAT’S IN FRONT OF YOU UNTIL YOU LET GO OF WHAT’S BEHIND YOU. I stare at this in disbelief. Why is there a motivational button stuck to my shirt? YOU CAN’T REACH WHAT’S IN FRONT OF YOU UNTIL YOU LET GO OF WHAT’S BEHIND YOU. The statement is crap, because some of us will never be able to let go of what chases us. YOU CAN’T REACH WHAT’S IN FRONT OF YOU UNTIL YOU LET GO OF WHAT’S BEHIND YOU. The words nearly scream at me. Against my will, I smile. This is so weird, a button showing up on my shirt. So random. And yet, I admit, sort of wonderful. It’s a nice sentiment, and I should probably take it to heart. This button is probably smarter than I am.

Anyone who values truth should stop worshipping reason. We all need to take a cold hard look at the evidence and see reasoning for what it is. The French cognitive scientists Hugo Mercier and Dan Sperber recently reviewed the vast research literature on motivated reasoning (in social psychology) and on the biases and errors of reasoning (in cognitive psychology). They concluded that most of the bizarre and depressing research findings make perfect sense once you see reasoning as having evolved not to help us find truth but to help us engage in arguments, persuasion, and manipulation in the context of discussions with other people. As they put it, “skilled arguers … are not after the truth but after arguments supporting their views.”50 This explains why the confirmation bias is so powerful, and so ineradicable. How hard could it be to teach students to look on the other side, to look for evidence against their favored view? Yet, in fact, it’s very hard, and nobody has yet found a way to do it.51 It’s hard because the confirmation bias is a built-in feature (of an argumentative mind), not a bug that can be removed (from a platonic mind).

Patriotism is the only motivation I can find for agreeing to undergo this bizarre experience, and that doesn't go very far. I suppose, on a deeper level, I'm also cursed with the human need to know who and what I am." --Pirio Kasparov

Columbia University received a $5.7 Million grant of tax-payer money in 2012 (expiring in 2017) from the National Science Foundation to create “Games and game-like approaches [to] motivate exploration and learning of complex material” in order for students to experience horrible scenarios that never happened but could happen from “climate change.” Students playing these “learning games” are listening to pre-recorded, fake “voicemails” of people screaming, gasping for air, and being swept away by tsunami waves. This information is included here because we need to understand just how disconnected from reality and utterly bizarre the insane indoctrination has become.

One might think that after this trenchant diagnosis of the radical dualism in human thinking, Huxley would urge us to take truth seriously and lean against any way in which we may be tempted to rationalize our needs—as Plato and Aristotle would have recommended. Instead, bizarrely, he goes on to take the very approach he was attacking. He freely admits that he “took it for granted” that the world had no meaning, but he did not discover it, he decided it. “I had motives for not wanting the world to have meaning; consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption.”7 His philosophy of meaninglessness was far from disinterested. And the reason? “We objected to morality because it interfered with our sexual freedom.”8 This admission is extraordinary. To be sure, Huxley and his fellow members of the Garsington Circle near Oxford were not like the Marquis de Sade, who used the philosophy of meaninglessness to justify cruelty, rape and murder. But Huxley’s logic is no different. He too reached his view of the world for nonintellectual reasons: “It is our will that decides how and upon what subjects we shall use our intelligence.” After all, he continues in this public confessional, “The philosopher who finds no meaning in the world is not concerned exclusively with a problem in metaphysics. He is also concerned to prove that there is no valid reason why he personally should not do as he wants, or why his friends should seize political power and govern in a way they find most advantageous to themselves.”9 The eminent contemporary philosopher Thomas Nagel is equally candid. He admits that his deepest objection to Christian faith stems not from philosophy but fear. I am talking about something much deeper—namely the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.10 At least there is no pretense in such confessions. As Pascal wrote long ago, “Men despise religion. They hate it and are afraid it may be true.”11 In Huxley’s case there is no clearer confession of what Ludwig Feuerbach called “projection,” Friedrich Nietzsche called the “will to power,” Sigmund Freud called “rationalization,” Jean-Paul Sartre called “bad faith,” and the sociologists of knowledge call “ideology”—a set of intellectual ideas that serve as social weapons for his and his friends’ interests. Unwittingly, this scion of the Enlightenment pleads guilty on every count, but rather than viewing it as a confession, Huxley trumpets his position proudly as a manifesto. “For myself, no doubt, as for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation.”12 Truth

Among primitive peoples we often find that closely connected groups living under exactly similar conditions develop sharply differentiated fashions, by means of which each group establishes uniformity within, as well as difference without the prescribed set. On the other hand, there exists a wide-spread predilection for importing fashions from without, and such foreign fashions assume a greater value within the circle, simply because they did not originate there. [...] Because of their external origin, these imported fashions create a special and significant form of socialization, which arises through mutual relation to a point without the circle. It sometimes appears as though social elements, just like the axes of vision, converge best at a point that is not too near. The currency, or more precisely the medium of exchange among primitive races, often consists of objects that are brought in from without. [...] Paris modes are frequently created with the sole intention of setting a fashion elsewhere. This motive of foreignness, which fashion employs in its socializing endeavors, is restricted to higher civilization, because novelty, which foreign origin guarantees in extreme form, is often regarded by primitive races as an evil. [...] The savage is afraid of strange appearances; the difficulties and dangers that beset his career cause him to scent danger in anything new which he does not understand and which he cannot assign to a familiar category. Civilization, however, transforms this affectation into its very opposite. Whatever is exceptional, bizarre, or conspicuous, or whatever departs from the customary norm, exercises a peculiar charm upon the man of culture, entirely independent of its material justification. The removal of the feelings of insecurity with reference to all things new was accomplished by the progress of civilization.

Some serial killers take their disordered and inflated sense of superiority and complusion to create myths about themselves a step further, into a deliberate barbaric quest for celebrity status. This is arguably the characteristic that most separates serial killers from other offenders who kill under different circumstances or for different motives (discussed in the previous chapter.) The serial killer's reflexivity of action, or his autobiographical self-awareness as an ersatz public figure, suggest that fame and celebrity are two of the chief driving forces in his cliche-laden mind... The serial killer's sense of self-importance fits in with this bizarre demimonde created by cyberspace.

As is the case when you are awake, the sensory gate of the thalamus once again swings open during REM sleep. But the nature of the gate is different. It is not sensations from the outside that are allowed to journey to the cortex during REM sleep. Rather, signals of emotions, motivations, and memories (past and present) are all played out on the big screens of our visual, auditory, and kinesthetic sensory cortices in the brain. Each and every night, REM sleep ushers you into a preposterous theater wherein you are treated to a bizarre, highly associative carnival of autobiographical

Looking angry and alive, the attachment was red and distended, with a bulbous head and purple, ropy veins. It protruded from a nest of his dark hair, two sacs dangling beneath, and her visual assessment made it extend out toward her in entreaty. She hazarded a glance at him, and he lay silent and still, studying her with an impersonal, glacial intensity. Had he planned to shock her? To have her tearful and swooning? To send her stumbling from the room in offense and alarm? He was motivated by deep, unfathomable issues that she couldn't hope to understand. The chances were great that he'd merely instigated this as a bizarre diversion in order to gain a response from her, but if the man thought she was some prim, squeamish miss, he obviously didn't know her very well. She was fascinated, enthralled, and ardent to explore. "It's larger than I supposed." "I'm aroused." "It changes size?" Her eyes widened with astonishment, and he chuckled at her naïveté. "Usually, it's flaccid and harmless." Tensing his stomach muscles, the extraordinary appendage inflated even more. "But not when I'm here with you like this. I'm so hard for you. I ache with my desire." There was a husky tone in his voice, a desperation that plucked at her common sense, leaving her reckless and rash, and just then, she'd have performed any impulsive feat he requested.

The opportunity to gain Willpower makes a great motivation for a story, especially your more bizarre ones.

Anyone who values truth should stop worshipping reason. We all need to take a cold hard look at the evidence and see reasoning for what it is. The French cognitive scientists Hugo Mercier and Dan Sperber recently reviewed the vast research literature on motivated reasoning (in social psychology) and on the biases and errors of reasoning (in cognitive psychology). They concluded that most of the bizarre and depressing research findings make perfect sense once you see reasoning as having evolved not to help us find truth but to help us engage in arguments, persuasion, and manipulation in the context of discussions with other people. As they put it, “skilled arguers … are not after the truth but after arguments supporting their views.”50 This explains why the confirmation bias is so powerful, and so ineradicable. How hard could it be to teach students to look on the other side, to look for evidence against their favored view? Yet, in fact, it’s very hard, and nobody has yet found a way to do it.51 It’s hard because the confirmation bias is a built-in feature (of an argumentative mind), not a bug that can be removed (from a platonic mind).

Even if people do not understand you, at least they do not possess the same ability as your bizarre uniqueness.

signals of emotions, motivations, and memories (past and present) are all played out on the big screens of our visual, auditory, and kinesthetic sensory cortices in the brain. Each and every night, REM sleep ushers you into a preposterous theater wherein you are treated to a bizarre, highly associative carnival of autobiographical themes.

I suspected that the most highly motivated and the best runners would try almost anything no matter how bizarre, if it was recommended for improvement on the basis of some rationale.” — Bernd Heinrich, Why We Run (p. 235)

the one with the lower rate. A few unique things to see in Stockholm include the Nobelmuseet, the Nobel Museum, which tells of the creation of the Nobel Prize and the creativity of its laureates, and the Spiritmuseet, where you can learn about the nation’s complicated relationship with alcohol. Sweden is associated with design (and not just Ikea) and many shops sell Swedish‐only design. Oudoor activities in summer include hiking trails through the islands and archipelago. Winter activities stretch to cross‐country skiing, ice skating and snow hiking. Nightlife is expensive, cover charges to bars can be high and, bizarrely, the minimum age for drinking varies in an arbitrary fashion as it is up to each establishment to make its own decision – it can be anything from 17 to 27. So take identification with you. There are two airports serving Stockholm. Arlanda is 40 kms north of the city and serves main airlines. Skavsta, 100 kms to the south, serves the budget airlines. Both airports have coaches to take visitors directly to the city centre. Downside: Many independently owned restaurants and cafes close for holidays between July and August which can limit the range of places to eat. To read: The Girl with the Dragon Tattoo by Stieg Larsson. This trilogy of a financial journalist and the tattooed genius with a motive to fight the dark right‐wing forces of Swedish society romped through the bestseller lists.

So you’re saying,” I interjected, “that there is no organized, conspiratorial evil in the world, no satanic plot to which we fall prey?” “None. There is only human fear and the bizarre ways that humans try to ward it off.” “What about the many references in sacred texts and scriptures to Satan?” “This idea is a metaphor, a symbolic way of warning people to look to the divine for security, not to their sometimes tragic ego urges and habits. Blaming an outside force for everything bad was perhaps important at a certain stage in human development. But now it obscures the truth, because blaming our behavior on forces outside ourselves is a way of avoiding responsibility. And we tend to use the idea of Satan to project that some people are inherently evil so we can dehumanize the ones we disagree with and write them off. It is time now to understand the true nature of human evil in a more sophisticated way and then to deal with it.” “If there is no satanic plot,” I said, “then ‘possession’ doesn’t exist.” “That’s not so,” Wil said emphatically. “Psychological ‘possession’ does exist. But it is not the result of a conspiracy of evil; it is just energy dynamics. Fearful people want to control others. That’s why certain groups try to pull you in and convince you to follow them, and ask you to submit to their authority, or fight you if you try to leave.” “When I was first drawn into that illusory town, I thought I had been possessed by some demonic force.” “No, you were drawn in because you made the same mistake you made earlier: you didn’t just open up and listen to those souls; you gave yourself over to them, as if they automatically had all the answers, without checking to see if they were connected and motivated by love. And unlike the souls who are divinely connected, they didn’t back away from you. They just pulled you into their world, the same way some crazy group or cult might do in the physical dimension if you don’t discriminate.” Wil paused as if in thought, then continued. “All this is more of the Tenth Insight; that’s why we’re seeing it. As communication between the two dimensions increases, we’ll begin to have more encounters with souls in the Afterlife. This part of the Insight is that we must discern between those souls who are awake and connected with the spirit of love and those who are fearful and stuck in an obsessive trance of some kind. But we must do so without invalidating and dehumanizing those caught in such fear dramas by thinking they are demons or devils. They are souls in a growth process, just like us.