Motivational Grizzly Bear Quotes

We have all grown up, one might say, thinking of nature as an adorable, helpless bunny that some people want to protect and others, motivated by the will to power that is the unmentionable force behind so much of contemporary culture, want to stomp into a bloody pulp just to show that they can. Both sides are mistaken, for what they have misidentified as a bunny is one paw of a sleep- ing grizzly bear who, if roused, is quite capable of tearing both sides limb from limb and feasting on their carcasses. The bear, it must be remembered, is bigger than we are, and stronger. We forget this at our desperate peril.

I was lying on the ground. I could feel my blood mixing with the dirt. And Reese said, ‘You can stay up here and fuck the grizzly bears, puss.’ And the goddamned thing is, when I finally was able to stand up, I was more scared of imaginary grizzly bears than I was of Reese. Although I’m sure a grizzly bear has better table manners. I just motivated myself the hell away, as fast as I could crawl. I’m not even sure there are grizzly bears around here, anyway.

With his philosophical bent, Dr. Nickerson says everything in life is a choice, sometimes easy, sometimes much more tough. The Jeremy's of the world would never think of taking the easy way. It was not engrained in his DNA - not then, not ever. His resiliency was powerful. His strength unquestionable. His love for wife and daughter as unbendable as a piece of steel. And his passion to return to the outdoors as soon as possible an unwavering motivator. "In this case," says Dr. Nickerson, "nature didn't win.

Very early in human evolution men aggressed in order to incorporate two kinds of power, physical and symbolic. This meant that trophy taking in itself was a principal motive for war raiding; the trophy was a personal power acquisition. Men took parts of the animals they killed in the hunt as a testimonial to their bravery and skill— buffalo horns, grizzly bear claws, jaguar teeth. In war they took back proof that they had killed an enemy, in the form of his scalp or even his whole head or whole body skin. These could be worn as badges of bravery which gave prestige and social honor and inspired fear and respect. But more than that, as we saw in Chapter Two, the piece of the terrible and brave animal and the scalp of the feared enemy often contained power in themselves: they were magical amulets, " powerful medicine," which contained the spiritual powers of the object they belonged to. And so trophies were a major source of protective power: they shielded one from harm, and one could also use them to conjure up evil spirits and exorcise them. In addition to this the trophy was the visible proof of survivorship in the contest and thus a demonstration of the favor of the gods. What greater badge of distinction than that? No wonder trophy hunting was a driving obsession among primitives: it gave to men what they needed most- extra power over life and death. We see this most directly, of course, in the actual incorporation of parts of the enemy; in cannibalism after victory the symbolic animal makes closure on both ends of his problematic dualism— he gets physical and spiritual energy. An Associated Press dispatch from the “Cambodian Front Lines” quotes a Sgt. Danh Hun on what he did to his North Vietnamese foes: ”I try to cut them open while they’re still dying or soon after they are dead. That way the livers give me the strength of my enemy… [One day] when they attacked we got about 80 of them and everyone ate liver”.