Bead Related Quotes

Times of terror and the deepest misery may arrive, but if there is to be any happiness in this misery it can only be a spiritual happiness, related to the past in the rescue of the culture of early ages and to the future in a serene and indefatigable championship of the spirit in a time which would otherwise completely swallow up the material.

He read the veinings of a leaf, the pattern on a mushroom cap, and divined mysteries, relations, futures, possibilities: the magic of symbols, the foreshadowing of numbers and writing, the reduction of infinitudes and multiplicities to simplicity, to system, to concept. For all these ways of comprehending the world through the mind no doubt lay within him, nameless, unnamed, but not inconceivable, not beyond the bounds of presentiment, still in the germ, but essential to his nature, part of him, growing organically within him. And if we were to go still further back beyond this Rainmaker and his time which to us seems so early and primitive, if we were to go several thousand years further back into the past, wherever we found man we would still find - this is our firm belief - the mind of man, that mind which has no beginning and always has contained everything that it later produces.

The instant that you forget about the consequences of your actions on other people, is the moment that you are about to lose your humanity. We all are related, no matter, what skin color, sexual orientation, gender or religion we hold. We all like rosary beads. Our existence is depended to the rest, if one bead falls apart, the rest of us will do too. Our humanity defines by how we accept, respect and support each other, otherwise we are simply a bunch of animals acting according to our instinct and killing one another to survive.

[My mother] related a childhood anecdote about one of her sisters who had an appendix operation and afterwards had been given a beautiful purse by another sister. My mother was fourteen at the time. Oh, how she yearned to have an exquisitely beaded purse like her sister's, but she dared not open her mouth. So guess what? She feigned a pain in her side and went the whole way with her story. Her family took her to several doctors. They were unable to produce a diagnosis and so opted for exploratory surgery. It had been a bold gamble on my mother's part, but it worked--she was given an identical little purse! When she received the coveted purse, my mother was elated despite being in physical agony from the surgery. Two nurses came in and one stuck a thermometer in her mouth. My mother said, 'Ummm, ummm,' to show the purse to the second nurse, who answered, 'Oh, for me? Why, thank you!' and took the purse! My mother was at a loss, and never figured out how to say, 'I didn't mean to give it to you. Please return it to me.' Her story poignantly reveals how painful it can be when people don't openly acknowledge their needs.

Another tale relates how the Iroquois hero Hiawatha, traveling through Mohawk territory, came to the edge of a great lake. As he was wondering how to cross it, a huge flock of ducks descended on the lake and began to drink the water. When the ducks rose up again, the lake was dry, its bed covered in shells. From these shells Hiawatha made the first wampum beads and used them to unite the tribes in peace.

The dead did not call to me from the underworlds, but spoke to me from the rustling pine needles. They did not gaze down upon me from the skyworlds, but smiled up at me from a bead of dew trembling precariously upon a blade of grass. They told me I have never been alone. Not for one instant. Every soul is a thread in the fabric of the world. All I must do to see my relatives is gaze into the shining water that sleeps,

Burials in Cahokia could be astonishingly elaborate. In one, a man was buried on a bed of twenty thousand beads of shell. Nearby three people were buried at teh same time along with eight hundred arrowheads and a host of other objects. These were probably close relatives, sacrifieced at the death of the great man. Also nearby, more than fifty women between the ages of eighteen and twenty-three were interred, evidently strangled as part of a funeral ceremony.

the Game of games had developed into a kind of universal language through which the players could express values and set these in relation to one another. Throughout its history the Game was closely allied with music, and usually proceeded according to musical or mathematical rules. One theme, two themes, or three themes were stated, elaborated, varied, and underwent a development quite similar to that of the theme in a Bach fugue or a concerto movement. A Game, for example, might start from a given astronomical configuration, or from the actual theme of a Bach fugue, or from a sentence out of Leibniz or the Upanishads, and from this theme, depending on the intentions and talents of the player, it could either further explore and elaborate the initial motif or else enrich its expressiveness by allusions to kindred concepts. Beginners learned how to establish parallels, by means of the Game’s symbols, between a piece of classical music and the formula for some law of nature. Experts and Masters of the Game freely wove the initial theme into unlimited combinations.

Does that mean that all one has to do is wait for the right moment? It was not just a question of that, as Hesse explained: the vita active and the vita contemplativa stand in a very sensitive relation to one another, which must constantly be rebalanced. He would come to summarize this in 1956: 'The flaw in our questioning and complaining is presumably this: namely, that we desire to have something given to us from outside that we can only attain within ourselves, through our own dedication. We demand that life must have a meaning - yet it has precisely as much meaning as we are able to impart to it.' This led him on to formulate the idea of a elite, a secret society, the invisible realm of the league of those taking part in The Journey to the East and finally to The Glass Bead Game - the 'monastery for free spirits' that Nietzsche had in mind and that Hesse affirmed and rejected in equal measure: 'In short, wanting to improve humanity is always a hopeless task. That is why I have always built my faith on the individual, for the individual can be educated and is capable of improvement, and according to my faith it has always been and still remains the small elite of well-intentioned, dedicated, and courageous people who are the guardians of all that is good and beautiful in the world.

We have heard that when it arrived in Europe, zero was treated with suspicion. We don't think of the absence of sound as a type of sound, so why should the absence of numbers be a number, argued its detractors. It took centuries for zero to gain acceptance. It is certainly not like other numbers. To work with it requires some tough intellectual contortions, as mathemati­cian Ian Stewart explains. "Nothing is more interesting than nothing, nothing is more puzzling than nothing, and nothing is more important than nothing. For mathematicians, nothing is one of their favorite topics, a veritable Pandora's box of curiosities and paradoxes. What lies at the heart of mathematics? You guessed it: nothing. "Word games like this are almost irresistible when you talk about nothing, but in the case of math this is cheat­ing slightly. What lies at the heart of math is related to nothing, but isn't quite the same thing. 'Nothing' is ­well, nothing. A void. Total absence of thingness. Zero, however, is definitely a thing. It is a number. It is, in fact, the number you get when you count your oranges and you haven't got any. And zero has caused mathematicians more heartache, and given them more joy, than any other number. "Zero, as a symbol, is part of the wonderful invention of 'place notation.' Early notations for numbers were weird and wonderful, a good example being Roman numerals, in which the number 1,998 comes out as MCMXCVIII ­one thousand (M) plus one hundred less than a thousand (CM) plus ten less than a hundred (XC) plus five (V) plus one plus one plus one (III). Try doing arithmetic with that lot. So the symbols were used to record numbers, while calculations were done using the abacus, piling up stones in rows in the sand or moving beads on wires.

Advantages of the ASP I have already explained how the ASP is advantageous with regard to its compactness and ease of carry, but there are other advantages. Carrying an impact weapon gives you the ability to counter a threat with less than lethal force, which may save you a long stint in prison. The compact ASP has advantages over the 28-inch stick of the traditional Filipino martial arts. When you are chest-to-chest against an opponent, it's difficult to hit him decisively with a 26-28 inch long stick. Filipino martial artists practice raising the arm and twisting the wrist to snap the tip into an opponent's head, but these flicking strikes can't be counted on to drop an attacker. Also, because of the stick's light weight, space and distance are needed to wind up and generate power. At very close range the short, heavy stick –such as a blackjack, sap, or an 8-inch steel bar-- is a better weapon. The striking tip of the ASP is made of steel, and the middle section is high-grade aluminum. This solid construction means that the ASP hits hard. The unexpanded ASP can be used like a metal yawara (palm stick), which is devastating in close. The Knife The second weapon in Steel Baton EDC is a knife carried at the neck. The knife should be compact and relatively light so that it is comfortable enough for neck carry. Get a light beaded chain that will break away, so that you aren't strangled with your own neck lanyard. The knife should have a straight handle without loops or fingerholes, because you want to be able to access the knife with either hand in an instant, without having to thread your fingers into holes or work to secure a grip. Avoid folding knives. You want a knife that you can draw in an instant. No matter how much you practice drawing and opening your knife, or even if you get an automatic (switchblade) or assisted opener, you will always be slower getting the folding knife open and into action, particularly under stress. Keep in mind that “under stress” may mean somebody socking you in the face repeatedly. Once again, you want open carry. Open carry is almost always legal and is more easily accessible if you are under attack. You can get a neodymium magnet and put it in the gap between the seam of your shirt, in between the buttons. The magnet will attract the steel blade of your knife so that the knife will stay centered and not flop around if you're moving. My recommended knives for neck carry are the Cold Steel Super Edge and the Cold Steel Hide Out. The Super Edge is small, light, and inconspicuous. It also comes in useful as a day-to-day utility tool, opening packages, trimming threads, removing tags, and so on. Get the Rambo knife image out of your mind. You only need a small knife to deter an attacker, because nobody wants to get cut. And if your life is on the line, you can still do serious damage with a small blade.

Kaleidoscope Yoga: The universal heart and the individual self. We, as humanity, make up together a mosaic of beautiful colors and shapes that can harmoniously play together in endless combinations. We are an ever-changing play of shape and form. A kaleidoscope consists of a tube (or container), mirrors, pieces of glass (or beads or precious stones), sunlight, and someone to turn it and observe and enjoy the forms. Metaphorically, perhaps the sun represents the divine light, or spark of life, within all of us. The mirrors represent our ability to serve as mirrors for one another and each other’s alignment, reflecting sides of ourselves that we may not have been aware of. The tube (or container) is the practice of community yoga. We, as human beings, are the glass, the beads, the precious stones. The facilitator is the person turning the Kaleidoscope, initiating the changing patterns. And the resulting beauty of the shapes? Well, that’s for everyone to enjoy... Coming into a practice and an energy field of community yoga over and over, is a practice of returning, again and again, to the present moment, to the person in front of you, to the people around you, to your body, to others’ bodies, to your energy, to others’ energy, to your breath, to others’ breath. [...] community yoga practice can help us, in a very real, practical, grounded, felt, somatic way, to identify and be in harmony with all that is around us, which includes all of our fellow human beings.
 We are all multiple selves. We are all infinite. We are all universal selves. We are all unique expressions of the universal heart and universal energy. We are all the universal self. We are all one another. And we are all also unique specific individuals. And to the extent that we practice this, somatically, we become more and more comfortable and fluid with this larger, more cosmic, more inter-related reality. We see and feel and breathe ourselves, more and more, as the open movement of energy, as open somatic possibility. As energy and breath. This is one of the many benefits of a community yoga practice. Kaleidoscope shows us, in a very practical way, how to allow universal patterns of wisdom and interconnectedness to filter through us. [...] One of the most interesting paradoxes I have encountered during my involvement with the community yoga project (and it is one that I have felt again and again, too many times to count) is the paradox that many of the most infinite, universal forms have come to me in a place of absolute solitude, silence, deep aloneness or meditation. And, similarly, conversely and complimentarily, (best not to get stuck on the words) I have often found myself in the midst of a huge crowd or group of people of seamlessly flowing forms, and felt simultaneously, in addition to the group energy, the group shape, and the group awareness, myself as a very cleanly and clearly defined, very particular, individual self. These moments and discoveries and journeys of group awareness, in addition to the sense of cosmic expansion, have also clarified more strongly my sense of a very specific, rooted, personal self. The more deeply I dive into the universal heart, the more clearly I see my own place in it. And the more deeply I tune in and connect with my own true personal self, the more open and available I am to a larger, more universal self. We are both, universal heart and universal self. Individual heart and individual self. We are, or have the capacity for, or however you choose to put it, simultaneous layers of awareness. Learning to feel and navigate and mediate between these different kinds and layers of awareness is one of the great joys of Kaleidoscope Community Yoga, and of life in general. Come join us, and see what that feels like, in your body, again and again. From the Preface of Kaleidoscope Community Yoga: The Art of Connecting: The First 108 Poses

The lotus is one of the most commercially successful sources of inspiration for biomimetic products. Apart from their intoxicating, heavenly fragrance, lotus plants are a symbol of purity in some major religions. More than two thousand years ago, for example, the Bhagavad Gita, one of India's ancient sacred scriptures, referred to lotus leaves as self-cleaning, but it wasn't until the late 1960s that engineers with access to high-powered microscopes began to understand the mechanism underlying the lotus' dirt-free surface. German scientist Dr. Wilhelm Barthlott continued this research, finding microstructures on the surface of a lotus leaf that cause water droplets to bead up and roll away particles of mud or dirt. Like many biomimics, this insight came quickly, while its commercialization took many years more. The "Lotus Effect"-short for the superhydrophobic (water-repelling) quality of the lotus leaf's micro to nanostructured surface-has become the subject of more than one hundred related patents and is one of the premier examples of successfully commercialized biomimicry.

Crow?” I leaned against the counter. He took a deep breath. “Yes, but not River or Mountain Band. He is something else.” I pointed toward the moccasins. “The bead pattern is one I’ve never seen; it’s geometric, but not the Crow that I know.” He knelt by the bars and examined the medicine bag and moccasins, though I noticed he touched neither, and nodded. “Kicked-in-the-Belly.” I waited a moment. “You mind telling a heathen devil white man what that is?” He pivoted and sat on the floor with his back to the cell, which Dog took as an invitation and joined him. “Eelalapi’io, a shunned band, one of thirteen exogamous maternal clans; fourth clan, grouped with ackya’pkawi’a, or Bad War Honors. ” I watched as he thought about it, first categorizing the information and then translating it so that it would be relatable to me linguistically and culturally. “Seventeen-twenty-seven, or thereabouts, there was a Crow war party led by Young White Buffalo that raided the Fat River country and came back with a very strange animal. This animal was as large as the elk but with rounded hooves, a long tail, and mane; it had no antlers, and the tribe was very interested in this new thing. A brave got too close to the

When I visit schools, I explain that modern Indians dress like everybody else and speak English. That our tribal regalia, the buckskin and feathers, are not everyday garb but are reserved for special events. I say that we are proud of our beautiful, colorful clothing, which is important in our traditions, but it is only a part of being Indian. The part that they can’t see, our beliefs, our values, make us Indian even though we no longer wear buckskins, beads, and feathers and don’t live in teepees. As an adult I can handle the stereotypes, and as an author I try to correct the misconceptions and tell the truth about American Indians. Unfortunately, Indian children can have negative feelings about themselves because they don’t fit this false image. Educators have found that the way children view themselves is important to their success in school and how they relate to others. But an unrealistic idea of what and who Indians are supposed to be confuses a child when he or she compares those images to his or her parents and other relatives. Some

As we approach parts with curiosity and compassion, they may spontaneously release burdens and polarities, returning to the wholeness of the Self, no longer believing in separateness. The conceptual framework surrounding parts may dissolve, and the very label "part" may become superfluous. This aligns with Schwartz’s belief that in a healthy, integrated, or never-burdened system, you "hardly notice your parts." As inner harmony is achieved through this work, the practices themselves may naturally fade away, including any mindfulness or self-inquiry techniques, as our direct knowing of the unified Self stabilizes. What remains is unmediated experiencing—perception without an internal judge or narrator imposing layers of meaning. Like a bird feeling the fresh raindrop, we awaken to the pure isness of the present moment. We recognize that diversity was never truly separate—all parts reside within the vastness of the Self and feel its illuminating presence infusing life with wholeness. Self-realization does not conflict with the experience of inner multiplicity. Rather, it provides the foundation for embracing our diverse parts with love and understanding. Just as clouds naturally arise within the vast expanse of the sky, the many facets of our psyche emerge from the same unitary source of consciousness. By recognizing our fundamental oneness, we can openly accept all inner voices and perspectives as inseparable expressions of our true nature. Parts work therapies like Jungian analysis, psychosynthesis, and IFS rest on the realization that our multiplicity arises from and returns to an underlying unity. Healing separation unveils the intrinsic connectedness shining through our diversity. The many are seen to be expressions of the one infinite consciousness from which we all emerge. Awakening to our true nature does not erase our finite human form but allows us to live as embodiments of the infinite while navigating the relative world. We can embrace relationships, experiences, and inner parts as manifestations of the vast depths of being itself. Our very capacity for a richly textured existence arises from the fecundity of the source—celebrating the unlimited creativity that gives rise to all multiplicities within its all-encompassing embrace. When we unravel the tendency to view parts as separate from Self, ourselves as separate from the collective, and the collective as separate from the universe, we find interconnected wholeness underneath it all, like pieces of the same puzzle fitting perfectly together. Though each piece may seem distinct, together they form a complete picture. Just as a puzzle is not whole without all its pieces, so too are we fragments without our connections to others and the greater whole. All pieces big and small fit together to create the fullness of life. From the vantage point of the infinite, life appears as a seamless whole. Yet seen through the finite lens of the mind, it fragments into countless shapes and forms. To insist that only oneness or multiplicity is real leads to a fragmented perspective, caught between mutually exclusive extremes. With curiosity and compassion, we can integrate these views into a unified vision. Like the beads in a kaleidoscope, Self appears in endless configurations—now as particle, now as wave. Though the patterns change, the beads remain the same. All possibilities are held safely within the kaleidoscope's luminous field. The essence lies in remembering that no bead stands alone. Parts require the presence of an overarching whole that encompasses them. The individual Self necessitates the existence of a vaster, universal SELF. The love that binds all parts infuses the inside and outside alike. This unifying love can be likened to the Tao, the very fabric from which life is woven.

When you have anxiety, you don’t feel like a normal person. You feel like an oddball, like a freak. Like you’re the only one who isn’t right in the head.” He nods which spurs me on. “Take the number three, for instance. It looks like half of the number eight. Eight is perfect and round and complete; three looks like half of it, so the number three is a freak.” “Go on,” he says. “The number five is sort of a backward version of three, so it’s a backward freak, which is freakier than a freak.” “What about the number seven?” “Seven looks like an upside-down number one when it has a foot at the base. Upside down is as bad as backwards.” “And the number nine?” he wants to know. “Upside-down six.” “Why can’t the number six be an upside-down nine?” “Because six comes first, so nine has to be an upside-down six,” I explain. “And you find comfort in these numbers because they’re imperfect?” “I can relate to them.” Then I drop the bomb of my reasoning, “Odd numbers are just as important as even numbers, they just aren’t perfect.” “Like odd people are just as important as perfect people, huh?” “Just like that.” “I’m mighty glad you stopped by, Amelia,” he says, sounding like he really means it. “You are? Why?” I wonder if he wants to cancel his daughter’s beading lessons or something?

To soften relations between the two groups and meet Philadelphia's fashionable young beauties, Arnold hosted a ball at the... City Tavern with a guest list that included Tories and neutralists, as well as patriots. Inevitably the 'disaffected' emerged triumphant, their beaded gowns gleaming in the candlelight, their two-feet--high hairdos towering over the caps of patriot woman in their crude clothes.

Women in Indian society were treated so well as to startle the Spaniards. Las Casas describes sex relations: Marriage laws are non-existent: men and women alike choose their mates and leave them as they please, without offense, jealousy or anger. They multiply in great abundance; pregnant women work to the last minute and give birth almost painlessly; up the next day, they bathe in the river and are as clean and healthy as before giving birth. If they tire of their men, they give themselves abortions with herbs that force stillbirths, covering their shameful parts with leaves or cotton cloth; although on the whole, Indian men and women look upon total nakedness with as much casualness as we look upon a man’s head or at his hands. The Indians, Las Casas says, have no religion, at least no temples. They live in large communal bell-shaped buildings, housing up to 600 people at one time … made of very strong wood and roofed with palm leaves…. They prize bird feathers of various colors, beads made of fishbones, and green and white stones with which they adorn their ears and lips, but they put no value on gold and other precious things. They lack all manner of commerce, neither buying nor selling, and rely exclusively on their natural environment for maintenance. They are extremely generous with their possessions and by the same token covet the possessions of their friends and expect the same degree of liberality….

Are you someone who wouldn’t be caught dead in the same outfit as someone else? Then why settle for a generic, mass-produced wedding dress? If you are a unique bride with unique tastes, your secret weapon is Jana Ann Bridal Shop in San Diego for all things bridal gown related. When it comes to wedding dresses, it’s okay to be hard to please and unwilling to compromise—it’s your big day and a cause for celebration. Bridal shops are a dime a dozen, but Jana Ann Bridal Couture is different than the rest. All our dresses are hand produced—hand cut, hand sewn, and hand beaded. Everything we do here is custom tailored to your specific tastes and body shape, meaning you won’t look like anyone else on your wedding day. You’ll look perfectly and completely yourself. Let your individuality shine through at Jana Ann Bridal Couture, the premiere bridal shop in San Diego. We offer custom created dresses that turn your vision into a reality. Don’t spend your precious time trying on dresses you know don’t meet your standards when you can have everything you want at our bridal shop. We consider ourselves wedding dress connoisseurs, so even if you don’t know what you want, come to our shop to browse and look for inspiration. Start your journey toward a new chapter of your life on the right foot and in the right dress.

I'm used to lying to grown-ups. It's a habit I got into. It simplifies things.

remember I’ve been obsessed with numbers and creating. It could be any kind of project: beading, stitching, papercrafts, painting, etc,. It really didn’t matter. I would take to any new craft like a fish to water. The same was true for anything related to mathematics and numbers. I spent hours on end listening to music and making my way through numerous math problems.