Es muy duro ser madre.
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miércoles, octubre 22, 2008
Against the Modern World: Rene Guenon
Against the Modern World is the first history of Traditionalism, an influential yet surprisingly little-known twentieth century anti-modernist movement. Involving a number of important, yet often secret, religious groups in the West and Islamic world, it affected mainstream and radical politics in Europe and religious studies in the United States.
Emerging from the 'discovery' in the West of non-Western religious writings, at a time in the nineteeth century when progressive intellectuals had lost faith in the ability of Christianity to deliver religious and spiritual truth, it was fuelled by the widespread religious scepticism that followed World War I.
It found its voice in Rene Guenon, a French writer who rejected modernity as a dark age, and sought to reconstruct the Perennial Philosophy - the fundamental truth uniting all the world's religions. Mark Sedgwick reveals how this pervasive intellectual movement helped shape major events in twentieth century religious life, politics and scholarship - all the while remaining invisible to outsiders.
René Guénon René Guénon's residences Al-Azhar in Cairo René Guénon's early associates Ananda Coomaraswamy Mircea Eliade Rudolf von Sebettendorff Julius Evola Frithjof Schuon Others connected with the Maryamiyya Paul de Séligny Russian Traditionalists Ivan Aguéli
The Spiritual Fascism of Rene Guenon and His Followers
Traditionalism, Spiritual Fascism and the Pathology of Power.
martes, octubre 21, 2008
lunes, octubre 20, 2008
53 correr
Hoy, sin esfuerzo, hice mis 53:00, aunque con un bajón en torno a 20:00. Mañana el test en Oberon. El parque no puede ser como mi pista del fin de semana. Vegas runner lo pasaría bien allí.
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domingo, octubre 19, 2008
viernes, octubre 17, 2008
Gutiérrez Aragón dice adiós al cine · ELPAÍS.com
- Adiós, tio plasta: Prefiero poner yo el punto final a mi carrera antes de que me lo pongan otros.
jueves, octubre 16, 2008
Niente
Ruedas nuevas para conducir a la nada. Ruina. Castigo el cuerpo solo con 44:26, con una parada a los 35. Apatía, pero a los 20 estuve muy bien. Hablé un buen rato con Stuart Davis, gran adorador de Roshi y se mosqueó cuando le dije que Big Mind era una patraña y le remití a SuicideGirls > News > Culture > Brad Warner's Hardcore Zen: Big Mind™ is a Big Load™ of Horse Shit. Me dedicó un buen rato.
El artículo de marras: Although there are scam artists out there calling themselves Buddhist teachers, they are the exception, not the rule. Most people who put out their shingle as a Buddhist teacher are at the very least sincere and well-meaning, and at best the kind of people who go entirely unrecognized during their lifetimes but will be regarded as saints and foreseers of the future of mankind by generations as yet unborn. Go find one and make friends.
I’m usually not specific when I write about the rare scams disguised as Buddhism because when you point fingers at someone you always get into trouble. Today, though, I’m going to point fingers, knowing full well there will be a backlash for having taken a stand against wealthy, well-connected and powerful people who will not like what I have to say. You can take what I’m about to say however you like, but at the very least I want to make it clear that, although the people I'm going to talk about here call themselves Buddhists in the Soto school of the Zen tradition just like I do, I do not support their methods nor do I want to be perceived as having anything at all to do with them. If you find what I say about Zen interesting and want to learn more, please do not go to these guys to teach you. What they teach is not Buddhism in any way shape or form, and I'll explain why.
Dennis Merzel, who calls himself Genpo Roshi, has developed a system he calls Big Mind™. And yes, the little ™ is part of the name. According to the Roshi, by using this technique, "you will have in one day — before lunch actually — the clarity and experience that a Zen master has. But Zen is seen as the school of sudden enlightenment. And we're just making sure it remains sudden." Ken Wilber, in his foreword to Genpo Roshi’s forthcoming book on Big Mind™ says, “In Zen, this realization of one’s True Nature, or Ultimate Reality, is called kensho or satori (“seeing into one’s True Nature,” or discovering Big Mind™ and Big Heart). It often takes five years or more of extremely difficult practice (I know, I’ve done it) in order for a profound satori to occur. With the Big Mind™ Process, a genuine kensho can occur in about an hour—seriously. Once you get it, you can do it virtually any time you wish, and almost instantaneously.”
This is, of course, pure horseshit. Clowns like these can con folks into parting with large sums of money — there’s a $150 “suggested donation” to attend a Big Mind™ seminar — to hear them spout drivel like this because there is so little understanding of what kensho or satori — Enlightenment, in other words — actually is. In fact, there is so much confusion on the subject that I tend to reject the words entirely. If what Genpo Roshi is selling is Enlightenment, I want no part of Enlightenment.
What do you imagine happens to a dude who gets a wild tripped-out dissociative experience in an afternoon and has some other guy who’s supposed to be a “Spiritual Master” interpret that experience for him as Enlightenment just like Buddha’s? How does the dude feel about the Master who he thinks gave him this great gift? Does he owe the Master something now? And will the dude do pretty much anything the Master asks him to just so the Master will keep on confirming the dude’s Enlightenment? What if the dude does something the Master doesn’t like and the Master starts telling everyone the dude isn’t Enlightened anymore? Does the dude’s Enlightenment even exist without the Master’s confirmation? That’s the key question. And, for bonus points, having just parted with a hundred-and-fifty smackers is the dude a.) more or b.) less likely to admit he’s been ripped off? Answers on a postcard, please.
People love to be told they can get a big pay off with no real investment and Genpo really packs ‘em in wherever he goes. But when was the last time you got something for nothing?
In the furious paced, get it done yesterday world we live in the idea of In-And-Out Enlightenment sounds pretty appealing. But do you really think someone who weasels you in with an appeal to your hunger for big experiences right away so you can get it done with and move on to the next thing really has anything at all of value to offer? It is this very hunger for big experiences that Buddhist practice — real practice as opposed to Big Mind™ — is intended to root out.
You cannot suck a piano into your nose through a straw and you cannot get Enlightened in an hour. Never. No way. No how. Fergeddaboudit! Enlightenment — the very word makes me cringe at this point — is a process that necessarily involves maturation over time. Just like a little kid can’t become a grown-up in an hour no matter how hard she wishes for it, neither can you “have the experience of a Zen Master” before lunchtime. The very idea is patently absurd. It would be like someone telling you that you could develop biceps like Arnold in an afternoon or be able to shoot hoops against Michael Jordan after a day’s b-ball lessons. It is not going to happen. Ever. To anyone. Under any circumstances. Period.
Buddhist practice is difficult and takes a lot of time, effort and energy. I know no one likes hearing that. But tough titty if you don’t. There are no shortcuts. There are no easy ways to circumvent the pain and difficulty of practice any more than there are ways to develop Arny-style guns without working out for years.
I do not doubt that Genpo has developed a technique that will give you some kind of tripped out experience in an afternoon. But tripped out experiences you get in an afternoon have no place in Buddhism. Everything I said previously about supposedly drug induced Enlightenment experiences goes double for Big Mind™.
If you think Enlightenment is something someone can give you in a big hurry for $150, you deserve your Genpo Roshis and their slimy ilk. But if you're ready to face up to reality, the real practice is there and the real teachers are more plentiful than you imagine.
Brad Warner may never work in the Zen business again after this. But he is the author of Hardcore Zen and the forthcoming Sit Down and Shut Up!. He maintains a blog about Buddhist stuff. If you're in Southern California and you want to try some Zazen for yourself, he has a group that meets every Saturday in Santa Monica.
Como EL PAIS no quiere ver el recado de Banderas
Banderas pide a sus colegas que huyan del éxito fácil · ELPAÍS.com
- "En estos tiempos actuales confusos y violentos hago un llamamiento a las nuevas generaciones para que refuercen el arte como elemento integrador y de tolerancia".
- "Lejos de mirar hacia atrás o rehuyendo del riesgo de caer en la vanidad y la autocomplacencia, los artistas sólo deben mirar hacia el futuro".
miércoles, octubre 15, 2008
martes, octubre 14, 2008
lunes, octubre 13, 2008
51:03
Solo a ritmo cochinero. A 6:30 el km. puedo hacer 22 kms. sin problema. A ritmo cochino viejo.
domingo, octubre 12, 2008
La sombra de 'El Padrino'
La sombra de Coppola es Steve Schapiro.
Taschen editará fotos inéditas de los rodajes de este gordo ejemplar.
sábado, octubre 11, 2008
viernes, octubre 10, 2008
Black days, era may have come to an end.
Los ahorros desaparecen, el subsidio del paro se acaba, el teléfono cria telarañas, los días se hacen eternos, notas que los amigos no existen, la certeza de que estas completamente SOLO te acorrala, no puedes ni correr los días nublados, descubres que hay gente que aparta la mirada, te da mala conciencia si te compras el periódico, vuelves a leer a Kempis y Borges, los principios se tambalean, cuestionas tus pasados golpes de dignidad. Y lo peor de todo: te alegras de no haber invitado a salir a aquella mujer de tu vida, de no haber tenido hijos. Estudias Física para que todo salga perfecto. Eso último es el mejor sedante, sobre todo si estas a dieta de hidratos de carbono.
jueves, octubre 09, 2008
Sin moralidad, no hay mercado por Samuel Gregg
"Para llevar un Estado desde el grado más bajo de la barbarie hasta la máxima opulencia se necesita bien poco aparte de paz, impuestos bajos y una razonable administración de la justicia". Adam Smith estuvo básicamente en lo correcto al describir las condiciones previas que son esenciales para una amplia prosperidad económica.
Pero si la actual agitación financiera nos enseña algo, debería ser cuánto depende el capitalismo de que una mayoría de personas desarrolle y se pliegue a ciertas virtudes morales poco controvertidas.
El mismo Smith tuvo eso muy presente en todo momento. Por eso su libro La Riqueza de las Naciones (1776) siempre debería leerse teniendo en cuenta su tratado La Teoría de los Sentimientos Morales, escrito en 1759.
Claro que muchos factores económicos están detrás de esta debacle financiera. Éstos incluyen una política monetaria relajada, el masivo apalancamiento bancario y la implosión de las hipotecas de alto riesgo, por no mencionar los programas de la ingeniería social llevados a cabo a través de esos mastodontes patrocinados por el Gobierno y al más puro estilo del New Deal conocidos como Fannie Mae y Freddie Mac.
No importa que el libre mercado literalmente haya sacado de la pobreza a cientos de millones de indios y chinos en las últimas décadas. En su lugar, tenemos que oír a europeos continentales como el ministro de Hacienda de Alemania, Peer Steinbrück, proclamar en alta voz que el "capitalismo anglosajón" está acabado, mientras que alegremente ignora el hecho de que muchas de las economías dirigistas de la Unión Europea están de camino a la recesión o ya están en recesión.
Sin embargo, un hecho poco debatido es que la crisis financiera también ha sido alimentada por los generalizados deslices morales que se han manifestado tanto en Wall Street como en Main Street.
Un ejemplo es el fiasco de las hipotecas de alto riesgo, también conocidas como subprime. Ahora venimos a enterarnos de que miles de prestatarios de Main Street mintieron sobre sus ingresos, sus activos y sus pasivos a la hora de solicitar préstamos subprime. Asimismo, muchos prestamistas no hicieron los deberes más elementales a la hora de controlar el historial crediticio de sus clientes.
La temeridad también está entre los pecados que han provocado las actuales turbulencias financieras. En Main Street miles de inversores se hipotecaron asumiendo de forma enormemente imprudente que los precios de la vivienda sólo podrían continuar subiendo. Mientras tanto en Wall Street, los bancos de inversión abusaron del apalancamiento financiero, a veces al ritmo de 30 a 1.
Y luego está el materialismo desenfrenado que al parecer ha calado entre la gente de a pie y en Wall Street por igual. El ahorrador, incluso tacaño Adam Smith se habría escandalizado al ver la mentalidad "Lo-quiero-todo-ahora" que ha contribuido a que la tasa de ahorro personal en Estados Unidos esté rondando el 0% desde 2005, la más baja desde los años de la Depresión entre 1932 y 1933.
Se puede debatir si ese mismo modo de pensar animó a muchos en Wall Street (ansiosos por mejorar sus perspectivas de conseguir bonificaciones) a vender valores que ellos sabían estaban respaldados por las ruinosas hipotecas subprime, concedidas a esos compradores que eran gente de a pie cegados por las perspectivas de beneficios rápidos. Esas prácticas no son ilegales. Sin embargo, parece que nadie se está dando mucha prisa para salir con una defensa ética del asunto.
Ninguno de estos fracasos morales dan pie en sí mismos para que acabemos posicionándonos a favor de volver a regular el mercado. Sin embargo, sí están sirviendo para alimentar las demandas populistas de una vuelta a las fracasadas políticas intervencionistas del pasado. Hasta ahora, la mayoría de los defensores del libre mercado han intentado contener las presiones para volver a la política de estricta regulación, recordándonos a todos los sólidos argumentos económicos contra esa política. No obstante, relativamente pocos –de haberlos– ha analizado la dimensión moral de la debacle financiera.
Una explicación para este silencio podría estar en que algunos defensores del libre mercado han adoptado, consciente o inconscientemente, la versión light del relativismo que reina en las sociedades occidentales pero que convierte en imposibilidad un análisis moral coherente. También puede ser que durante largo tiempo, muchos de los defensores del libre mercado hayan sido incapaces de presentar argumentos a favor del mercado en particular y de la libertad en general que vayan más allá de conceptos utilitaristas.
No se equivoque: la defensa actual del mercado –tan laboriosamente desarrollado desde los tiempos de Smith contra los intervencionistas de toda condición– acaba de sufrir un enorme retroceso gracias al desorden de los mercados financieros. Pero esta calamidad también debería servir para recordarnos que si queremos aflojar las cadenas políticas impuestas a la libertad económica por los variopintos defensores del New Deal y los keynesianos desde los años 30, entonces hemos de comprender que los compromisos morales de la sociedad exigen una renovación y un fortalecimiento constantes.
En pocas palabras, estamos aprendiendo a golpes que las virtudes como prudencia, moderación, frugalidad, honradez, humildad y ser respetuoso con las promesas –por no mencionar el deseo de no hacer a otros lo que uno no quiere que le hagan a uno mismo– no son accesorios opcionales en las sociedades que valoran la libertad económica. Para que los mercados funcionen y se mantengan las apropiadas limitaciones al poder del Gobierno, se necesita una reserva de capital moral.
En las postrimerías de su vida, Adam Smith añadió una sección completamente nueva, titulada, Del carácter de la virtud a la sexta y última edición de su libro La Teoría de los Sentimientos Morales. Las razones por las que lo hizo han sido muy debatidas. Pero quizás Smith decidió que, al otear el mundo en el que la propagación del libre mercado ya empezaba a reducir la pobreza, él necesitaba marcar un redoblado énfasis a la importancia de tener buenos hábitos morales en las sociedades que aspiran a ser tanto comerciales como civilizadas.
En la actualidad, es un consejo digno de que le prestemos toda nuestra atención.
*Traducido por Miryam Lindberg del original en inglés.Samuel Gregg, doctorado en Filosofía por la Universidad de Oxford, es director de Investigación del Instituto Acton y autor de On Ordered Liberty (2003), A Theory of Corruption (2004), Banking, Justice and the Common Good (2005) y The Commercial Society (2007).
miércoles, octubre 08, 2008
Las boutades de J.J.
Y no olvides...
Las miradas también pesan.
Los buenos recuerdos amortiguan la vida.
Sólo el pensamiento roza la verdad, de lejos.
Dios es el rey de las abreviaturas.
También puedes tocar con la mirada.
Actúa siempre después de intuir.
Sólo la imperfección puede ser medida.
La inocencia se equivoca, pero no traiciona.
Al Tiempo lo visitamos una vez.
Ni el poder ni la fama comprenden la
superioridad del silencio.
Soñar es tan necesario como respirar.
martes, octubre 07, 2008
El Dios salvaje - Al Alvarez - Carlos Bernatek
Es así como a la luz de "El mito de Sísifo", de Albert Camus; "El suicidio, un estudio sociológico", de Emile Durkheim, y "Suicidio e intento de suicidio", de Erwin Stengel, obras rectoras de su texto, A. Alvarez indaga el tema desde la mitología griega, el imperio romano, el cristianismo primitivo, la edad media, el renacimiento, el racionalismo, el romanticismo, el dadaísmo, en una intensa (y a veces anárquica) sucesión hasta llegar a los autores contemporáneos. Desplegando una erudición que no mella la coloquialidad del ensayo, Alvarez brinda un amplio espectro del tema desde lo sociológico, apuntalado por permanentes citas y acápites, más una detallada bibliografía en su apéndice de notas. Pero la historia persistente que inicia el libro _y en esto cabe acotar que el autor es también novelista_ es la de Sylvia Plath, que sobrevuela permanentemente el texto por su violenta intensidad. Pareciera, por momentos, que se trata de dos libros subsumidos en uno, porque A. Alvarez _frustrado suicida_ declara en el prefacio: "Sólo después de que Sylvia se quitara la vida me di cuenta de que, por más quee yo estuviera convencido de comprender el suicidio, no sabía nada de ese acto. Este libro es un intento por descubrir por qué suceden ese tipo de cosas". Esta fuerte impresión y la empatía que el autor establece con la poeta (también como Alvarez, novelista), dan origen a este libro duro e interesante. Plath, autora entre otros de "El coloso", "La campana de cristal" y "Estudios del natural", ilumina el prólogo de "El dios salvaje", donde A. Alvarez describe su historia con una proximidad entrañable, magníficamente ejemplificada con fragmentos de los poemas de Plath. El crescendo del proceso de deterioro personal que coincide con la mayor brillantez y despojamiento en la poética de la autora, está descripto de un modo magistral. Alvarez señala: "La autoridad de su poesía reposaba en una valerosa insistencia en seguir el hilo de la inspiración hasta la cueva del minotauro". Tampoco elude el autor un íntimo remordimiento por haber abandonado a Plath en su momento de mayor flaqueza, ante lo que podría mencionarse como la crónica de un suicidio anunciado. La descripción de los patéticos detalles de la consumación torna conmovedor y sincero al relato en que Alvarez se compromete hasta el extremo de la desesperación. En los capítulos siguientes, "Las premisas", "Falacias" y "Teorías", el libro parece recomenzar desde otro lugar más distante, abundando en la reseña histórico- sociológica y estadística, en fundadas opiniones que apuntalan el carácter ensayístico del texto crítico, pero sin abandonar la narratividad que caracteriza al novelista. Alvarez describe en detalle el desvarío y el ultraje histórico ante las condenas a que eran sometidos aún los cadáveres de los suicidas; abunda sobre el origen de la condena religiosa, política, social y económica a los suicidas y sus familiares, como la motivación supersticiosa y primitiva de esta persecución. Señala el autor innumerables ejemplos, remarcando el primer suicidio literario: el de Yocasta, madre de Edipo, para denotar luego las condenas pitagórica y aristotélica, tanto como las justificaciones socrática y platónica. Rebate el autor infinidad de teorías y supuestos que se han desarrollado a modo de justificaciones explicativas en cambiantes períodos de la historia. En el capítulo titulado Los sentimientos, desarrolla la cuestión más literaria y biográfica abordando de Voltaire a Pavese, pasando por Dostoievsky, Auden, Conrad, Artaud, Camus. En Dante y la Edad Media, Alvarez desarrolla el concepto del castigo y la persecución al suicida, la mutación del tema del pecado y la condenación en el medioevo. "Yo levanté en mi casa mi cadalso", apostrofa el Dante, en tanto el autor señala: " Lo que la Iglesia condena no hay poesía que pueda exonerarlo ". John Donne y el Renacimiento, prosigue con los saltos temporales del autor. Luego de enumerar los catorce suicidios en ocho obras en que abunda Shakespeare, relata la peripecia de Donne, pariente de Tomás Moro, quien escribe en 1608 "Biathanatos", la primera defensa inglesa del suicidio en una suerte de existencialismo cristiano primigenio, precursor de Kierkegaard. El capítulo finaliza con Robert Burton, autor suicida de "Anatomía de la melancolía" (1621), best seller de su tiempo, que junto con Donne replantean el tema contra el prejuicio de la época. En un mismo registro, Alvarez frecuenta a Cowper, Chatterton (el suicida literario más celebre de la historia), Hume ("Para el universo, la vida de un hombre no es más importante que la de una ostra"), Coleridge, el Werther de Goethe, Byron, Keats y otros autores destacados, para arribar a dadá y el surrealismo, Eliot y Maiacovsky y, en apretada síntesis, de nuevo a Plath. En el epílogo, titulado "Abandonarse", Alvarez hace una pormenorizada descripción de su propia experiencia ante el suicidio en un análisis puntual de su intento fallido. Resurge en este tramo de la obra su identificación con Plath. La narración de tono descarnado, distante diez años en el tiempo del relato, elude todo efectismo, conmiseración o golpe bajo, llevando la exposición personal a un sitio impensado para un ensayo temático. Y es tal vez esta mirada reflexiva la que gobierne la originalidad de este libro atípico. El Dios salvaje - Al Alvarez - Carlos Bernatek
domingo, octubre 05, 2008
Salva la mierda
Casi todo lo visto es una mierda. Unas secuencias originales no salvan Babylon. Tropic Thunder es una penita. Los girasoles ciegos son un VERGOÑA. Hell Boy II es mas de lo mismo. El Caballero oscuro me aburrió (excepto Joker). El Rey de la montaña me gustó bastante pero la única que me animó fué el remake de 3:10 to Yuma. Cine bueno y consecuente: la moral te lleva al desastre.
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sábado, octubre 04, 2008
Mi nuevo idolo: Matt Fitzgerald
El pobre tiene una facha impresentable pero el libro es bueno.
Este es su compi.
viernes, octubre 03, 2008
Death to the Glycemic Index y demas de Matt Fitzgerald
Death to the Glycemic Index
Twenty years ago, most Americans had never heard of the glycemic index, which is, of course, a measure of how quickly the blood glucose level rises after carbohydrate-containing foods are consumed. Researchers began to focus on the glycemic index in the early 1980s. They found that the body processes equal amounts of high GI and low GI carbs quite differently, and that these differences might have important implications for health. The excitement generated by these discoveries slowly leaked out of the laboratoryand into society at large.
In 2002, with the publication of The New Glucose Revolution, the glycemic index burst into the collective consciousness just as the low-carb diet craze was beginning to sink toward its inevitable demise. Diet-crazy America latched onto the glycemic index as the new skeleton key of weight management. The New Glucose Revolution and the many similar books that followed it taught us that high-glycemic foods increased appetite, caused carbohydrate cravings and sugar addiction, promoted fat storage and led to the development of diabetes.
There was never much proof that any of this was true, but subsequent research has made it quite clear that the glycemic index is a borderline-useless tool for weight management. Here’s the truth about the glycemic index:
The Real-World Factor
One of the most obvious faults in the system that is used to generate GI values is that it poorly matches real-world eating patterns. First, GI scores are determined in a fastest state, whereas you and I seldom eat carbohydrate-containing foods in such a state. This is significant, because what you ate in your last meal can affect how your body processes the carbs you eat in the next. Second, carbohydrate-containing foods are consumed alone when GI scores are determined, but you and I seldom eat a single food in meals. Coca-cola has a very high glycemic index score, but if you consume a Coke with a hamburger and french fries, you’re having a low glycemic index meal. Third, glycemic index values are determined with equal amounts of carbohydrate in all foods. But since foods have wildly variant carbohydrate content, testers have to eat huge amounts of low-carb foods versus tiny amounts of high-carb foods in testing, which is not necessarily what we do at home.
No Hunger, No Cravings
Most dieters still believe that the drop in blood sugar that follows the spike in sugar that follows consumption of a high GI food (or “rebound hypoglycemia”) triggers hunger. It does not. Research has shown that the link between blood sugar levels and hunger is relatively weak compared to the link betwen hunger and the volume of food in the stomach. A 2005 study by Brazilian and Indian researchers found no difference between the effects of high and low GI foods on hunger levels.
Nor does the phenomenon of rebound hypoglycemia trigger a specific craving for carbohydrates, as many dieters believe. In fact, a recent Tufts University study suggested that nobody ever craves carbohydrate specifically. Rather, the body craves calories, and it so happens that many high-calorie foods get most of their calories from carbohydrate.
Not a Better Diet
The promise of the various low-glycemic popular diets is that by ridding your diet of high GI foods you will crave sugar less and be less hungry and consequently lose weight. However, several studies have shown that there is no association between the glycemic load of one’s diet and body weight. If you simply lower the GI of your diet without consciously eating less or moving more, you will not lose weight.
No Diabetes Link
The popular mythology of the glycemic index also includes the notion that the repeated insulin spikes caused by eating high GI foods eventually causes the pancreas, which produces insulin, to “wear out,” leading to the development of type 2 diabetes. However, most studies have found no link or, at most, a weak link between consumption of high glycemic foods and diabetes.
In any case, any real correlation between consumption of high GI carbs and type 2 diabetes risk is almost certainly not indicative of a causal connection. Rather, the real causal connection appears to be between fiber intake and diabetes, and it so happens that high-fiber foods typically have low glycemic indices. This connection was clearly demonstrated in a study linked to the gigantic Nurses Health Study. In a population of 284,000 women it was found that the more whole grains there were in the diet, the lower the risk of type 2 diabetes was, regardless of what else was eaten.
Type 2 diabetes is not a disease of impaired insulin production caused by poor diet; it is a disease of impaired tissue insulin sensitivity caused by overweight and inactivity. This fact is clearly demonstrated by the fact that most cases of type 2 diabetes are fully reversible through exercise. That’s because exercise promotes weight loss and increases tissue insulin sensitivity. Indeed, a recent study found that physical fitness effectively lowers the glycemic index of any given food. Which brings me to my final point…
The Individuality Factor
Nutrition scientists are now finding that the effect of foods on blood glucose levels may have more to do with individual biochemistry than with the foods themselves. For example, the glycemic index of white bread is 70. But in a recent study involving 14 subjects, the individual glycemic index scores of white bread ranged from 44 to 132. Sure, the average score was 70, but that score was irrelevant to most of the study participants’ bodies!
What’s more, the Tufts University Researchers who conducted this study also found a high degree of variation in the blood glucose response to specific foods within individuals depending on when they ate them—as much as 42 percent variation. That means a low-fat muffin could be a low GI food for you in the morning and a high GI food in the evening!
Athletes Need High GI Foods High GI carbohydrates are actually preferable for athletes before, during, and immediately after exercise. During exercise, the muscles burn carbohydrate faster than the body can possibly absorb carbohydrates consumed in food. Consuming carbs immediately before and during prolonged exercise has been shown to enhance performance by providing an extra fuel source to the muscles. But this benefit can only be realized if those carbs are absorbed quickly. They don’t do the muscles any good if they’re just sitting around in the stomach and liver being processed. This is why sports drinks and energy gels contain sugars such as dextrose that are rapidly absorbed.
High GI carbs are also beneficial in the first hour after exercise, because they result in faster replenishment of the muscles’ depleted carbohydrate fuel stores. Also, when high GI carbs are consumed along with protein after exercise, the muscles are able to repair and rebuild themselves faster.
Plastic Jesus. Cool Hand Luke
Well, I don't care if it rains or freezes,Long as I have my plastic JesusRiding on the dashboard of my carThrough all trials and tribulations, We will travel every nation,With my plastic Jesus I'll go far. CHORUSPlastic Jesus, plastic JesusRiding on the dashboard of my carThrough my trials and tribulations,And my travels thru the nations,With my plastic Jesus I'll go far. I don't care if it rains or freezesAs long as I've got my Plastic JesusGlued to the dashboard of my car,You can buy Him phosphorescentGlows in the dark, He's Pink and Pleasant,Take Him with you when you're travelling far I don't care if it's dark or scaryLong as I have magnetic MaryRidin' on the dashboard of my carI feel I'm protected amplyI've got the whole damn Holy FamilyRiding on the dashboard of my car You can buy a Sweet MadonnaDressed in rhinestones sitting on aPedestal of abalone shellGoin' ninety, I'm not wary'Cause I've got my Virgin MaryGuaranteeing I won't go to Hell I don't care if it bumps or jostlesLong as I got the Twelve ApostlesBolted to the dashboard of my carDon't I have a pious messSuch a crowd of holinessStrung across the dashboard of my car ALT CHORUSNo, I don't care if it rains or freezesLong as I have my plastic JesusRiding on the dashboard of my carBut I think he'll have to goHis magnet ruins my radioAnd if we have a wreck he'll leave a scar Riding through the thoroughfareWith his nose up in the airA wreck may be ahead, but he don't mindTrouble coming, he don't seeHe just keeps his eyes on meAnd any other thing that lies behind ALT CHORUSPlastic Jesus, Plastic JesusRiding on the dashboard of my carThough the sun shines on his backMakes him peel, chip, and crackA little patching keeps him up to par When pedestrians try to crossI let them know who's bossI never blow my horn or give them warningI ride all over townTrying to run them downAnd it's seldom that they live to see the morning ALT CHORUSPlastic Jesus, Plastic JesusRiding on the dashboard of my carHis halo fits just right And I use it as a sightAnd they'll scatter or they'll splatter near and far When I'm in a traffic jam He don't care if I say DamnI can let all sorts of curses rollPlastic Jesus doesn't hearFor he has a plastic earThe man who invented plastic saved my soul ALT CHORUSPlastic Jesus, Plastic JesusRiding on the dashboard of my carOnce his robe was snowy whiteNow it isn't quite so brightStained by the smoke of my cigar God made Christ a Holy JewGod made Him a Christian tooParadoxes populate my carJoseph beams with a feigned elanFrom the shaggy dash of my furlined vanFamous cuckold in the master plan Naughty Mary, smug and smilingJesus dainty and beguilingKnee-deep in the piling of my vanHis message clear by night or day My phosphorescent plastic GaySimpering from the dashboard of my van When I'm goin' fornicatinI got my ceramic SatanSinnin' on the dashboard of my Winnebago Motor HomeThe women know I'm on the levelThanks to the wild-eyed stoneware devilRidin' on the dashboard of my Winnebago Motor HomeSneerin' from the dashboard of my Winnebago Motor HomeLeering from the dashboard of my van If I weave around at nightAnd the police think I'm tightThey'll never find my bottle, though they askPlastic Jesus shelters meFor His head comes off, you seeHe's hollow, and I use Him for a flask ALT CHORUSPlastic Jesus, plastic Jesus Riding on the dashboard of my carRide with me and have a dram Of the blood of the Lamb Plastic Jesus is a holy bar There is nothin that is cuterthan a smilin Jolly Buddha,Ridin on the dashboard of my car,I don't have no idol cuter,comes in plastic, bronze and pewter,Take him with me when I go afar. Jolly Buddha, fat and squattin,on a pad of aspirin cotton,He's with me wherever I may roam,When it's late and I start to hurry,I know he ain't gonna worry,He looks at me and all he says is, "Oooommmmmmm." There is nothing that is gaucherThan eatin food that isn't kosher,Right in front of my smilin Moses' face,I'm afraid that he'll awakenWhen I'm eatin ham or bacon,And throw them Ten Commandments in my face. I don't care if I'm broke or starvin'As long as I've got a fish named DarwinGlued to the trunklid of my carGod, I'm feeling so evolvedDrivin' with my problems solvedProclaiming what I think of what we are Riding home one foggy night,With my honey cuddled tight,I missed a curve and off the road we veered.My windshield got smashed-up good,And my darling graced the hood.Plastic Jesus, He had disappeared. cho: Plastic Jesus! Plastic Jesus,No longer chides me with His holy grin.Doctors in the X-ray roomFound Him in my darling's womb.Someday, He'll be born again! I don't care if it rains or freezesLong as I got my plastic JesusRiding on the dashboard of my carHe's the dude with the rusty nails,Walks on water, don't need no sailsRiding on the dashboard of me car I don't care if the night is scaryAs long as I got the Virgin MarySittin' on the dashboard of my car.She don't slip and she don't slideCuz her butt is magnetizedSittin' on the dashboard of my car. Now I'm feeling quite contrary,cos I got the Virgin Mary Sitting on the dashboard of my car There's no room for imperfection,in my Catholic collection Which sits upon the dashboard of my car Jesus, Mary and St. Patrick,now I've got the holy hat-trick Sitting on the dashboard of my car One more statue I've got to getis the plastic BernadetteSitting on the dashboard of my car Plastic Jesus, you've got to go,your magnet's burst my radio Sitting on the dashboard of my car But I, won't lose faith and I won't lose hope cos, now I've got a pope on a rope Swinging from the dashboard of my car Once as I drove to Knock,at a petrol station I got a shock at the special offers that they had for me 20 more points and I can barter for a Jesus with stigmata to sit upon the dashboard of my car.
jueves, octubre 02, 2008
miércoles, octubre 01, 2008
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