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So Grace is what flows from the heart, you can say, toward the mind to help purify it and to be free from suffering and to discover the Truth. Mooji speaks with Lisbett about how to transcend the stress and anxiety of daily life into our Completeness.
Yet at closer scrutiny it is revealed as one of the most elusive in as far as coming to any one satisfactory answer. This is the most important search in the human kingdom: the search for our ultimate understanding leading to the end of all suffering.
Interview with Mooji. Levekunst—Art of Life sent Erling Jensen to ask Mooji five questions about the nature of enlightenment, experience, restlessness, ignorance and guarantees.
The peace that you are searching for is already inside your heart. The more formal style is now confined to the "Court and Social" page, though "Ms" is now acceptable in that section, as well as before surnames in news sections.
In November , News International began producing the newspaper in both broadsheet and tabloid sizes. On 13 September , the weekday broadsheet was withdrawn from sale in Northern Ireland.
Since 1 November , the paper has been printed solely in tabloid format. On 6 June , The Times redesigned its Letters page, dropping the practice of printing correspondents' full postal addresses. Published letters were long regarded as one of the paper's key constituents. According to its leading article "From Our Own Correspondents", the reason for removal of full postal addresses was to fit more letters onto the page.
In a meeting with the House of Lords Select Committee on Communications, which was investigating media ownership and the news, Murdoch stated that the law and the independent board prevented him from exercising editorial control.
On 26 July , to coincide with the official start of the London Olympics and the issuing of a series of souvenir front covers, The Times added the suffix "of London" to its masthead.
The sport section is at the end of the main paper. It was discontinued on 1 March but reintroduced on 11 October after discontinuation was criticised. Its regular features include a puzzles section called Mind Games. Its previous incarnation began on 5 September , before which it was called T2 and previously Times 2.
Regular features include columns by a different columnist each weekday.
There was a column by Marcus du Sautoy each Wednesday, for example. The back pages are devoted to puzzles and contain sudoku , " Killer Sudoku ", " KenKen ", word polygon puzzles, and a crossword simpler and more concise than the main "Times Crossword". The supplement contains arts and lifestyle features, TV and radio listings and reviews.
During the summer where there is no international tournament there are no editions of this feature and the transfer window highlights are in the daily Sports section. Saturday supplements[ edit ] The Saturday edition of The Times contains a variety of supplements. These supplements were relaunched in January as: Sport, Weekend including travel and lifestyle features , Saturday Review arts, books, TV listings and ideas , The Times Magazine columns on various topics , and Playlist an entertainment listings guide.
American linguists David Harrison and Greg Anderson have been coming to Arunachal Pradesh to study its languages since They are among the scores of linguists worldwide engaged in the study of vanishing languages. The authoritative index of world languages is Ethnologue, maintained by SIL International, a faith-based organization. Linguists have identified a host of language hotspots analogous to biodiversity hotspots that have both a high level of linguistic diversity and a high number of threatened languages.
Aka and its neighboring languages have been protected because Arunachal Pradesh has long been sealed off to outsiders as a restricted border region. Even other Indians are not allowed to cross into the region without federal permission, and so its fragile microcultures have been spared the intrusion of immigrant labor, modernization—and linguists.
It has been described as a black hole of linguistics because its incredible language variety remains so little explored. Much of public life in Palizi is regulated through the repetition of mythological stories used as forceful fables to prescribe behavior.
Thus a money dispute can draw a recitation about a spirit whose daughters are eaten by a crocodile, one by one, as they cross the river to bring him dinner in the field.
Such stories were traditionally told by the elders in a highly formal version of Aka that the young did not yet understand and according to certain rules, among them this: Once an elder begins telling a story, he cannot stop until the story is finished.
As with linguistic literacy, disruption is disaster. Even in this remote region, young people are seduced away from their mother tongue by Hindi on the television and English in the schools. One night in Palizi, Harrison, Anderson, an Indian linguist named Ganesh Murmu, and I sat cross-legged around the cooking fire at the home of Pario Nimasow, a year-old teacher at the Jesuit school.
A Palizi native, Nimasow loved his Aka culture even as he longed to join the outside world. In his sleeping room in an adjacent hut was a television waiting for the return of electricity, which had been out for many months thanks to a series of landslides and transformer malfunctions. After dinner Nimasow disappeared for a moment and came back with a soiled white cotton cloth, which he unfolded by the flickering light of the cooking fire.
I asked. Was he next in line? Nimasow stared at the talismans and shook his head. Linguistics has undergone two great revolutions in the past 60 years, on seemingly opposite ends of the discipline. In the late s Noam Chomsky theorized that all languages were built on an underlying universal grammar embedded in human genes.
A second shift in linguistics— an explosion of interest in small and threatened languages—has focused on the variety of linguistic experience. As Harrison points out, some 85 percent of languages have yet to be documented.
Understanding them can only enrich our comprehension of what is universal to all languages. Different languages highlight the varieties of human experience, revealing as mutable aspects of life that we tend to think of as settled and universal, such as our experience of time, number, or color. The interpretation of color is similarly varied from language to language.
What we think of as the natural spectrum of the rainbow is actually divided up differently in different tongues, with many languages having more or fewer color categories than their neighbors. Language shapes human experience—our very cognition—as it goes about classifying the world to make sense of the circumstances at hand.
Those classifications may be broad—Aka divides the animal kingdom into animals that are eaten and those that are not—or exceedingly fine-tuned. The question would not be an easy one to frame in Aka, which seems to lack a single term for world. Aka might suggest an answer, though, one embodied in the concept of mucrow—a regard for tradition, for long-standing knowledge, for what has come before, a conviction that the venerable and frail have something to teach the callow and the strong that they would be lost without.
The disappearance of a language deprives us of knowledge no less valuable than some future miracle drug that may be lost when a species goes extinct.
Small languages, more than large ones, provide keys to unlock the secrets of nature, because their speakers tend to live in proximity to the animals and plants around them, and their talk reflects the distinctions they observe.
When small communities abandon their languages and switch to English or Spanish, there is a massive disruption in the transfer of traditional knowledge across generations—about medicinal plants, food cultivation, irrigation techniques, navigation systems, seasonal calendars.
The Seri people of Mexico were traditionally seminomadic hunter-gatherers living in the western Sonoran Desert near the Gulf of California. Their survival was tied to the traits and behaviors of the species that live in the desert and the sea.
Traditionally the Seris, who refer to themselves as the Comcaac, had no fixed settlements, so their locale of the moment depended on what part of the desert offered the most food, whether the cactus fruit was ripe on the mountainside or the eelgrass was ready to harvest in the bay.
Today they reside in two settlements, Punta Chueca and El Desemboque, each a small covey of concrete-block homes set in the vast red, seemingly empty desert beside the gulf. Each day, Armando Torres Cubillas sits in the corner of his open-air, beachside atelier in El Desemboque, his crippled legs curled under him on the sandy ground, carving sea turtles from dark desert ironwood. The verse is typical of songs of the Seri tribe: a celebration of nature, tinged with loss.
The Seris see their language as a defining characteristic, a seed of their identity.