TIME代刊：坐行美
TIME Vol. 162 No. 5 August 4, 2003
代封面故事，美各地的校、院、律事所、政府、公司行和坐班的越越多，直到了「很躲避坐」的地步。
八月四日一期的代指出，面祈教堂、路亭旁，有「清楚」的坐室。西校了坐的程，哈佛法季刊2002年春季曾坐，湖人教克(Phil Jackson)在衣和的也不坐。
，荷州美田市 (Fairfield)哈瑞喜大 ( Maharishi U.)大中小系，科拉多州落山面的香巴拉 (Shambala)中心，和州卡茨吉(Catskills)的旅社，到可坐或，後者本「波希特」 (Borscht Belt)，在改「佛法」。
而坐的名人也越越多，包括高迪霍恩(Goldie Hawn)、香耐吐(Shania Twain)、希哲葛姆(Heather Graham)、李查吉(Richard Gere)和高(Al Gore)──如果你把位差上美的前副算做名人的，。
代，美人坐生趣，有的原因，也有文化上的原因。它，越越多推坐，作防止、延或至少能控制期性疾病如心病、滋病、癌症和不孕症等等病痛的方法。症、症(hyperactivity)和注意力短缺症(attention-deficit disorder (ADD))等心理疾病也可用坐平衡。
融合方神主和西方科，不是了迎合尚，玩意很「酷」，而是因科研究始示坐有效，特是力引起的症。
引述「性的情」(Destructive Emotions)一的作者柯曼(Daniel Coleman)，去三十年，有坐的研究已告我，坐作抗或降的解方十分有效，新的研究更令人振：坐可以我的心，改我的部。「性的情」喇嘛和神家之的。
，最精密的像技，明了坐的可以「重新整」部，例如，可以改血液升的「交通堵塞」，疏通部的血液循。再，和手比起，坐在子上便宜多了，指出。
美人向有化高深的本，坐被他「去除神性」，且「街化」之後，佛教哲面的一：每天安做十分到四十分，注於呼吸或一字或一形象，你就可以自己，把精神集中於下一刻，忘去未，完全接受超，而超越它。
，打坐入「深境」，不但身生微妙化，部亦然。立「身心中心」的哈佛教授本森(Herbert Benson)在一九六七年就出，人在坐的候，消耗的氧比平少17%，每分心跳目少3次，Theta波增加。Theta波在四到八赫之，是入睡前出的波。坐者不真正睡著，能保持警。
本森後出了一本，叫做「放法」(TheRelaxation Response)，，坐者避「抗或逃避」的反模式，此一模式是由所致，坐者能到更沉、更快的境界。他，他只是把千年人一直在使用的降技巧，代生物的提出解。此一，位教授的，包括威斯康新大的戴森(Richard Davidson)。戴森，坐，部反「抗或逃避」「接受」，反而更能增一人的足感。
，研究示，坐不但能降低血，能化免疫系，百分之六十美人看都是因「力引起」的症，研究不足奇，坐有候能取代「威而」的效用，也不足奇。道，坐的「用」性既然受到科的佐，怪代一千美成年人「常」打坐──比十年前多了一倍，打坐成美主流社的尚。
TIME 封面故事 http://www.time.com/time/magazine/0,9263,7601030804,00.html
封面故事容 http://www.time.com/time/magazine/article/0,9171,1005349,00.html
Your Mind Your Body
TIME, Edition: U.S. Vol. 161 No. 3 Monday, Jan. 20, 2003
If you close your eyes and think about it for a while, as philosophers have
done for centuries, the world of the mind seems very different from the one
inhabited by our bodies. The psychic space inside our heads is infinite and
ethereal; it seems obvious that it must be made of different stuff than all
the other organs.
Cut into the body, and blood pours forth. But slice into the brain, and
thoughts and emotions don't spill out onto the operating table. Love and
anger can't be collected in a test tube to be weighed and measured.
Rene Descartes, the great 17th century French mathematician and
philosopher, enshrined this metaphysical divide in what came to be known
in Western philosophy as mind-body dualism.
Many Eastern mystical traditions, contemplating the same inner space,
have come to the opposite conclusion. They teach that the mind and body
belong to an indivisible continuum.
In the past, doctors and scientists have tended to dismiss that view as
bunk, but the more they learn about the inner workings of the mind, the
more they realize that in this regard at least, the mystics are right and
Descartes was dead wrong.
Mind and body, psychologists and neurologists now agree, aren't that
different. The brain is just another organ, albeit more intricate than the
rest. The thoughts and emotions that seem to color our reality are the
result of complex electrochemical interactions within and between nerve
cells.
The disembodied voices of schizophrenia and the feelings of worthlessness
and self-hatred that accompany depression, although they seem to be
based on reality, are no more than distortions in brain electrochemistry.
Researchers are learning how these distortions arise, how to lessen their
severity and, in some cases, how to correct them.
Scientists are also learning something else. Not only is the mind like the
rest of the body, but the well-being of one is intimately intertwined with
that of the other. This makes sense because they share the same
systems--nervous, circulatory, endocrine and immune. What happens in
the pancreas or liver can directly affect brain function.
Disorders of the brain, conversely, can send out biochemical shock waves
that disturb the rest of the body. The pages that follow, our annual special
report on health, take you to the cutting edge of mind-body research,
where scientists, having left Descartes's great mistake far behind, are
exploring how the brain works, how it malfunctions, and what can be done
when it goes awry.
--By Michael D. Lemonick
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