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Budapest, inner city
Grünzweil House, built in 1854-55 for Grünzweil Norbert
Romantic Gothic Revival style
Architect and constructor: Brein Ferenc
Today it's a hotel.
Decoration above the windows: head(s) of Haydn and Händel as mascarons
In the past a synagogue was in the courtyard.
About Grünzweil: he was the financial partner of Gyula Rózsavölgyi. The Rózsavölgyi & Co. Firm, which has a special role in the Hungarian music scene, was founded in 1852.
Shortly after the foundation, the music shop became the very centre of the Hungarian music scene. It wasn't only a music shop anymore, but also a book and music publisher, an organiser of concerts, a manager of music bands. It was originally a meeting place of regular guests like Ferenc Liszt, Richard Wagner and many other well-known Hungarian and foreign composers and musicians.
The shop and music salon still works in the inner city.: www.flickr.com/photos/37578663@N02/14823470631/in/photoli...
Grünzweil-ház
Épült 1854-55-ben, romantikus stílusban
Építtető: Grünzweil Norbert
Tervező és kivitelező: Brein Ferenc
A ház udvarán valaha zsinagóga állt.
A ház különleges dísze az ablakok felett: Haydnt és Händelt ábrázoló fejek.
Grünzweilről: Rózsavölgyi Gyula tőkéstársa volt. 1852-ben alapították a Rózsavölgyi és Társa céget, amely rövid időn belül kiemelkedő fontosságúvá vált a magyarországi zenei életben. Rózsavölgyiék nemcsak kereskedelemmel, hanem zenemű- és könyvkiadással, hangversenyek szervezésével, zenei együttesek menedzselésével is foglalkoztak. Üzletük találkozóhelye volt neves magyar és külföldi zenészeknek, többször járt itt Liszt Ferenc és Wagner is, és egy idő után csak úgy emlegették a boltot, mint a „Rózsavölgyi Kaszinót”.
Az épület a szomszédos házzal együtt ma hotelként működik.
--The Spanish Synagogue--
-During the Second World War, Nazis confiscated properties of Czech Jewish Communities were stored in the synagogue. Ten years after the war, the synagogue was handed over to Jewish Museum and in 1958–1959 it was completely reconstructed inside. In the following year an exposition of synagogue textiles was opened there. Since the 1970s the building was neglected and in 1982 it was definitely closed. The reconstruction started only after the Velvet revolution. Completely restored to its former beauty, the synagogue was opened with a ceremony in 1998.
Walking a thin line on freedom of expression..
Cyber-Extortion Results in Prison Sentence
R.H. Alexander figured that he would never be caught. He didn't use his real name, or his real email address. He logged in at computers at public libraries to send hateful emails to his targets in which he threatened to destroy their reputations with online postings, he even taunted his victims that the police would never be able to find him.
But he didn't count on the international authorities and their increasing attention to real terrorism and to the people who use the anonymity of the Internet to stalk, harass, and threaten others. Alexander was arrested at a computer terminal in a public library. When presented with the evidence collected, he pleaded guilty to six counts of extortion and admitted that his dastard online aliases were spawned to upset, to create fear, frustration and ultimately to ruin reputations online.
Although lawsuits are more common in these circumstances, the 21-month sentence handed down was more than double the 10 months recommended by the sentencing guidelines and has since set a new cybercrime standard.
flickr today
Constans II, with Constantine IV, Heraclius and Tiberius, 641-668. Hexagram (Silver, 20mm, 6.60 g 7), Constantinople, 666-668. ...]AVgU Bust of Constans II facing with long beard, wearing crown with plume and holding a globus cruciger in his right hand. Rev. Three figures standing facing, from left Tiberius, Constantine IV and Heraclius, each wears a crown bearing a cross and a chlamys, and each holds a globus cruciger in his right hand; to right, S. DOC -. MIB -. SB -. Of the greatest rarity, one of apparently two known examples, and unpublished. A coin of the greatest historic interest, toned and well struck. Struck on a ragged flan and uncleaned as found, otherwise, nearly extremely fine. This astounding novum must have been issued very late in the reign of Constans II: its design is basically the same as that of the late solidi, DOC 42-43 and MIB 41-42, and it must have been struck at the same time. Its extreme rarity indicates that it must have only been struck in very small numbers.
NOMOS9, 320
This was on the former Wesley UMC at 81 Connellsville Street in Dunbar, PA. It was built in 1903 as the Methodist Episcopal Church. Wesley UMC closed in 2019 due to a dwindling congregation. I don't know why a Star of David would be on a Methodist church. I'm open to explanations.
Star of David shaped tattoo picture taken by Alan Miller who is the main contributor of tattoo-pictures to my collection.
Copyright: Alan Miller 2008
See: flickr.com/photos/alangene/
More Star of David shaped tattoo pictures on
The hexagrams on the administration building are not in this case a symbol for Judaism. Rather, this is the Brewer’s Star. Symbolizing purity, it has been used in this capacity since the late 1300s. The dates above the star; 1860 and 1886, mark the founding date of the Schoenhofen Brewing Company, and the year the administration building was constructed, respectively. (From Forgotten Chicago)
DTN News: Happy Chinese New Year 2016 - The Year of Monkey - August 8, 2016
(NSI News Source Info) TORONTO, Canada - February 4, 2016: It's a public holiday for Chinese in China, Taiwan, Hong Kong & Macau. Usually people have 7 consecutive days off from Chinese New Year's Eve to the sixth day after Chinese New Year's Day.
Officially only the first three days of Chinese New Year (February 8–10, 2016) are statutory holiday. Chinese New Year's Eve and three more days are always added to give seven consecutive days of holiday. These four extra days are taken from weekends: the two weekend days closest to the statutory holiday are included, while the Saturday before (February 6, 2016) and the Sunday after (February 14, 2016) are worked.Officially only the first three days of Chinese New Year (February 8–10, 2016) are statutory holiday. Chinese New Year's Eve and three more days are always added to give seven consecutive days of holiday. These four extra days are taken from weekends: the two weekend days closest to the statutory holiday are included, while the Saturday before (February 6, 2016) and the Sunday after (February 14, 2016) are worked.
Officially only the first three days of Chinese New Year (February 8–10, 2016) are statutory holiday. Chinese New Year's Eve and three more days are always added to give seven consecutive days of holiday. These four extra days are taken from weekends: the two weekend days closest to the statutory holiday are included, while the Saturday before (February 6, 2016) and the Sunday after (February 14, 2016) are worked.
2016 is year of the Red Monkey Male FireMonkey. The Chinese name of 2016 in the Chinese Horoscope calendar is Male Fire Monkey. Chinese apply Five Elements (Metal, Water, Wood, Fire and Earth) into the Chinese calendar. Male Fire is in the Fire group. The color of Fire is connected to Red. Monkey is the calendar character corresponding to Monkey. Therefore, 2016 is the Red Fire Monkey year.
2016 is the 4713th Chinese Year. According to Chinese Horoscope calendar, the first day of Red Monkey is on February 4, 2016. This day is not the Chinese New Year Day. Most of Internet Chinese horoscope sites use Chinese New Year Day to determine the Chinese zodiac sign, which is wrong. Chinese New Year Day of Red Monkey Year is on February 8, 2016. This is the reason that some people confuse their Chinese zodiac signs.
The first day of the Chinese astrological year is the first day of the Tiger Month (Start of Spring). The Tiger Month begins around February 4, each year. If you were born before February 4, then you should check Your Chinese Zodiac Sign first before reading your 2016 Chinese zodiac forecast.
Monkey is the 9th animal in 12 zodiac signs. Monkey is after 8th Sheep and before 10th Chicken. Monkey is the animal in the first of Metal Cycle. Monkey, Chicken and Dog are in the cycle of Metal. Our Chinese horoscope prediction combines the theory of Five Elements, the relationships betweens animal signs and the image meaning of I-Ching hexagram.
The prediction for 2016 Year of Monkey is based on your birth year, the Chinese zodiac signs. We have different forecasting method for 2016 using your entire Chinese astrology birth chart, which is required your birthday and birth time. You can find the hyperlink in the end of the prediction.
According to Chinese Five Elements Horoscopes, Monkey contains Metal and Water. Metal is connected to gold. Water is connected to wisdom and danger. Therefore, we will deal with more financial events in the year of the Monkey. Monkey is a smart, naughty, wily and vigilant animal. If you want to have good return for your money investment, then you need to outsmart the Monkey. Metal is also connected to the Wind. That implies the status of events will be changing very quickly. Think twice before you leap when making changes for your finance, career, business relationship and people relationship.
*Source: DTN News - - This article compiled by K. V. Seth
*Presented & compiled for DTN News ~ Defense-Technology News
*Photograph: IPF (International Pool of Friends) + DTN News / otherwise source stated
(Read complete story on Defense-Technology News - Click on link undermentioned)
Photo © Tristan Savatier - All Rights Reserved - License this photo on www.loupiote.com/15587431744
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House with Hindu symbols: Swastika and Star of David (India)
It may shock some people to see those two symbols together, but in fact that are old Hindu symbols unrelated to Judaism and to the German Nazi's. It is common to see them together in India, especially on Hindu temples.
In Hinduism, the Swastika is a auspicious / good luck symbol, and the Shatkona (star of david) represents the union of both the male and female form.
In fact those symbols date from the beginning of civilization, and they have been found in ancient sites in all corners of the world. Their meanings vary with each culture.
For more info, read en.wikipedia.org/wiki/Shatkona and en.wikipedia.org/wiki/Swastika.
If you like this photo, follow me on instagram (tristan_sf) and don't hesitate to leave a comment or email me.
DTN News: Happy Chinese New Year 2016 - The Year of Monkey - August 8, 2016
(NSI News Source Info) TORONTO, Canada - February 4, 2016: It's a public holiday for Chinese in China, Taiwan, Hong Kong & Macau. Usually people have 7 consecutive days off from Chinese New Year's Eve to the sixth day after Chinese New Year's Day.
Officially only the first three days of Chinese New Year (February 8–10, 2016) are statutory holiday. Chinese New Year's Eve and three more days are always added to give seven consecutive days of holiday. These four extra days are taken from weekends: the two weekend days closest to the statutory holiday are included, while the Saturday before (February 6, 2016) and the Sunday after (February 14, 2016) are worked.Officially only the first three days of Chinese New Year (February 8–10, 2016) are statutory holiday. Chinese New Year's Eve and three more days are always added to give seven consecutive days of holiday. These four extra days are taken from weekends: the two weekend days closest to the statutory holiday are included, while the Saturday before (February 6, 2016) and the Sunday after (February 14, 2016) are worked.
Officially only the first three days of Chinese New Year (February 8–10, 2016) are statutory holiday. Chinese New Year's Eve and three more days are always added to give seven consecutive days of holiday. These four extra days are taken from weekends: the two weekend days closest to the statutory holiday are included, while the Saturday before (February 6, 2016) and the Sunday after (February 14, 2016) are worked.
2016 is year of the Red Monkey Male FireMonkey. The Chinese name of 2016 in the Chinese Horoscope calendar is Male Fire Monkey. Chinese apply Five Elements (Metal, Water, Wood, Fire and Earth) into the Chinese calendar. Male Fire is in the Fire group. The color of Fire is connected to Red. Monkey is the calendar character corresponding to Monkey. Therefore, 2016 is the Red Fire Monkey year.
2016 is the 4713th Chinese Year. According to Chinese Horoscope calendar, the first day of Red Monkey is on February 4, 2016. This day is not the Chinese New Year Day. Most of Internet Chinese horoscope sites use Chinese New Year Day to determine the Chinese zodiac sign, which is wrong. Chinese New Year Day of Red Monkey Year is on February 8, 2016. This is the reason that some people confuse their Chinese zodiac signs.
The first day of the Chinese astrological year is the first day of the Tiger Month (Start of Spring). The Tiger Month begins around February 4, each year. If you were born before February 4, then you should check Your Chinese Zodiac Sign first before reading your 2016 Chinese zodiac forecast.
Monkey is the 9th animal in 12 zodiac signs. Monkey is after 8th Sheep and before 10th Chicken. Monkey is the animal in the first of Metal Cycle. Monkey, Chicken and Dog are in the cycle of Metal. Our Chinese horoscope prediction combines the theory of Five Elements, the relationships betweens animal signs and the image meaning of I-Ching hexagram.
The prediction for 2016 Year of Monkey is based on your birth year, the Chinese zodiac signs. We have different forecasting method for 2016 using your entire Chinese astrology birth chart, which is required your birthday and birth time. You can find the hyperlink in the end of the prediction.
According to Chinese Five Elements Horoscopes, Monkey contains Metal and Water. Metal is connected to gold. Water is connected to wisdom and danger. Therefore, we will deal with more financial events in the year of the Monkey. Monkey is a smart, naughty, wily and vigilant animal. If you want to have good return for your money investment, then you need to outsmart the Monkey. Metal is also connected to the Wind. That implies the status of events will be changing very quickly. Think twice before you leap when making changes for your finance, career, business relationship and people relationship.
*Source: DTN News - - This article compiled by K. V. Seth
*Presented & compiled for DTN News ~ Defense-Technology News
*Photograph: IPF (International Pool of Friends) + DTN News / otherwise source stated
(Read complete story on Defense-Technology News - Click on link undermentioned)
Photo is courtesy of Moshe Dadon from Safed, Israel, and it shows a Star of David on a background of Micro-Calligraphy of the entire text of Song Of Songs & Ecclesiastes.
See more micrography works on:
Cœur des sciences de l’UQAM, Montréal
« Installation médiatique à ciel ouvert
L’œuvre audiovisuelle Orée des bois, réalisée par Ælab, se déploie autour du thème de la phénologie de l’arbre, soit l’étude des variations des phénomènes saisonniers, en relation avec le climat. Elle se concentre notamment sur la croissance d’un bouleau jaune pendant la période de mai à novembre 2021. Une série de visualisations des processus internes de cette essence emblématique du Québec se marie aux chronophotographies (time-lapse) de l’arbre captées par les scientifiques sur le terrain de recherche à Sainte-Émélie-de-l’Énergie dans Lanaudière.
Aperçus photo
Activités complémentaires
Avec Orée des bois, MÉDIANE propose un espace de réflexions, d’expérimentations et de rencontres. Des activités complémentaires de nature artistique, philosophique et écologique permettront aux publics de se familiariser avec les plantes médicinales, l’ethnographie sensorielle, des actions avec les arbres, le labeur et le déplacement forcé, la circulation des images d’œuvres d’art dans le cyberespace et la transversalité. Toutes et tous pourront également prendre part aux ateliers de cartographie collective et de dessin spéculatif phénologique. »
Équipe /Team: Bouleau jaune. Conception et réalisation: Ælab (Gisèle Trudel et Stéphane Claude). Direction technique: Alexis Bellavance (2e cycle, Concordia). Dendromètre. Tuiles DEL. Haut-parleurs. Plans 3D et rendus architecturaux: Kévin Pinvidic (3e cycle, Concordia). Température. Touch Designer: Marie-Eve Morissette (2e cycle, NAD-UQAC, Laboratoire Mimesis). Capteurs du flux de la sève. Sapin Baumier. Senseurs météo: Jihen Ben Chikha (2e cycle, ÉAVM-UQAM). Peuplier Faux-Tremble. Structures d’échafaudages. Nicolas Paulette. Bois. Assistant∙e∙s de recherche et de production: Amélie Brisson-Darveau, chantal t paris (3e cycle DÉPA-UQAM), Manon Huberland (3e cycle, Études littéraires, UQAM); Katia Battou (1er cycle, Faculté Communication, UQAM); Joanni Grenier, Alvaro Marinho, Mélodie Claire Jetté, Laurence Dauphinais, Carlos Viani, Antoine Caron, Caroline Pierret (2e cycle, ÉAVM-UQAM); Pier Olivier Bourgault (SAV-UQAM). Bouleau de papier. Soleil. Humidité. Coeur des sciences. Asphalt. Design graphique: Alvaro Marinho (2e cycle, ÉAVM-UQAM). Câblages. Internet. Eau. Pluie. Collègues: Daniel Kneeshaw, Christoforos Pappas (SmartForests), Jason Pomrenski et Max Boutin (Hexagram-UQAM), Sébastien Laffitte-Fitou, Amélie Patenaude d’Amours et Piero Facchin (Service des immeubles, UQAM). Sol. Vent. Ste-Émilie-de-l’Énergie.
mediane.uqam.ca/oree-des-bois-communique-press-release/
Philadelphia, PA, est. 1682; pop. 1,567,442 (metro 6MM)
• built in 1740 • earliest known photograph is dated 1859 — bldg. was then 119 yrs. old [photo] • Georgian-Colonial trinity aka "bandbox" design • typically, trinity houses had 1 room per floor & were built facing each other in rows of 4 identical bldgs. • in addition to the room on each floor, this house had a walkable attic room & a cellar
• served as both business & residence for shopkeepers & artisans for over 150 yrs. • among the occupants in the 18th c. were a shoemaker, apothecary & an upholsterer named Betsy Ross, who is said to have sewn the first American flag in this building • estimates of when & how long she lived here have her arriving in 1773 at the earliest & departing as late as 1791
• over time the house changed in appearance [photos] as neighborhood houses were razed & replaced w/larger commercial buildings —Where's Betsy
Betsy Ross
• Elizabeth "Betsy" Griscom (1752-1836) was a fourth-generation American • daughter of Samuel Griscom (1717-1793) & Rebecca James (c. 1730-1793) • the 8th of their 17 children • great granddaughter of Andrew Griscom (c. 1654-1694), a Quaker carpenter who migrated from England to New Jersey in 1680, 1 yr. before William Penn founded Philadelphia
"She often laughed at the curious fact that she was born on the first day of the week, the first day of the month, the first day of the year, and the first year of the 'new style' [which was] the dividing line between the old way of measuring the years time and the new method under the [Gregorian calendar… She was also] the seventh daughter of a seventh daughter." —C.B. Satterthwaite, great grandson, The Des Moines Register, 07 Jan, 1906
• at age 3 Betsy's family moved to a large home at 4th & Arch Sts. • went to a Friends (Quaker) public school • 8 of her siblings died before adulthood • lost her mother, father & sister, Deborah, to the 1793 yellow fever epidemic
• upon completion of her schooling at age 12, her father apprenticed her to upholsterer John Webster • fell in love with fellow apprentice John Ross (1752-1773), son of an Episcopal asst. rector at Christ Church • defying her parents, in 1773 Betsy, age 21, eloped w/John
• Betsy's sister Sarah & her husband Capt. Wm. Donaldson rowed the couple across the Delaware River, heading 5 miles downstream to Gloucestertown, NJ • they were married at family friend William Hugg Jr.'s tavern & inn, known locally as Hugg's …more: The New Jersey Hugg Line
• because her marriage to a non-Quaker was considered an act of "disorderly and undutiful conduct," Betsy was split from her family & read out of meeting, i.e., disowned by her Quaker community • became a member of Christ Church • the Ross's pew No. 12 [photo] was adjacent to Martha & George Washington's No. 56 & not far from Deborah & Benjamin Franklin's No. 70
• the newlyweds — now trained upholsterers — opened their own business • c. 1773 they rented a house, probably at what is today 239 Arch St. although the exact site is still debated by historians • most records point to this house or one next door at No. 241, long since razed
"The identity of the location was always preserved in the family, which agrees with the records in the old Philadelphia directories… from 1785, the first published, to the removal of Betsy Ross and her husband from 239 Arch Street, in 1791" —Betsy Ross grandson George Canby, New York Times, 05 July, 1908
• Benjamin Franklin & Benjamin Chew were among the Rosses' customers • business slowed during the Revolutionary War as fabric was in short supply • John Ross joined the Pennsylvania militia • mid-Jan., 1776, he was gravely wounded by a powder explosion at a Delaware River ammunition cache, apparently while standing guard • Betsy nursed him in their home, but he died within days
• in June, 1777, Betsy married girlhood suitor Joseph Ashburn, a privateer who commanded the sailing sloop Swallow • the couple had 2 daughters • the 1st, Aucilla ("Zillah"), died in infancy
• British troops entered Philadelphia on 26 Sep., 1777 after their victory at the Battle of Brandywine • the Ashburn home was forcibly shared with British occupation soldiers as the Continental Army suffered through the killing winter at Valley Forge • the British soldiers nicknamed Betsy "Little Rebel" —US History•org
• Betsy was pregnant with Elizabeth ("Eliza") when Joseph accepted a job offer & shipped out as first mate on the 6-gun brigantine, Patty • returned to be present for the Feb., 1781 birth of their 2nd daughter
• Joseph became master of the 18-gun Lion & took her to sea late in the summer of 1781 • on 31 Aug., his ship was captured off the coast of France by a 44-gun British frigate, the HMS Prudente
• prior to March, 1782, the British refused to designate captured rebels as prisoners of war, thus the captives from the Lion were viewed as traitors, charged with high treason & committed to Plymouth, England's Mill Prison [images] • while incarcerated, Ashburn met fellow prisoner John Claypoole, a longtime friend of the Ross family
• Claypoole, a Continental Army vet, had been wounded at Germantown & consequently discharged • in 1781 he signed on to man the 18-gun Pennsylvania privateer Chevalier de la Luzerne & was captured in April • in the spring of 1782 Ashburn died in prison, leaving Betsy a 2-time war widow at age 30 —Betsy Ross and the Making of America
"In the Night of the 3d of March Mr Joseph Ashburn departed this life after an illness of about a week which he bore with amazing fortitude & resignation" —John Claypoole, Mill Prison
"The story goes that Ashburn, while in Mill Prison, often talked with John Claypoole about his wife, Betty*, and at his death sent farewell messages by him to her. Claypoole, on his arrival in Philadelphia, hastened to deliver these messages, and inside of eight months he married her." —John Claypoole's Memorandum-Book *Betsy is referred to as "Betty" in some 18th, 19th & early 20th c. books & media
• in 1782 Claypoole returned to Philadelphia, called on Betsy & married her the following year • gave up his seafaring career to join her at the Arch St. upholstery shop • though renamed "John Claypoole, upholsterer," to customers the shop remained Betsy's place • the couple had 5 daughters: Clarissa, Susanna, Rachel, Jane & Harriet, who died at 9 months • sometime after Susanna's birth in 1786, the Claypooles moved from Arch St. to a larger house on 2nd
• Betsy returned to her Quaker roots, albeit with the Free (Fighting) Quakers, a group exiled from the main Quaker community when their support for the Revolution was ruled a violation of the faith's peace testimony • the couple became members c. 1785 • image: Betsy Claypoole signature taken from the Meeting House roster
• it is widely believed that when the Free Quaker Meeting House shut down in 1834, it was its last attending members — Elizabeth Claypoole & Samuel Wetherill — who closed the doors
• in 1817, after a long illness, John Claypoole died • Betsy never remarried • after retiring, she moved to the home of her daughter, Susanna • she died on 30 Jan, 1836, age 84
The American Flags
"Flags were a rare sight on land in the British North American colonies," —Wooden Teachout, Capture the Flag: A Political History of American Patriotism
• American flags were seldom used in parades or displayed by private citizens • colors were flown mainly in battle, over government institutions & on ships, where they were essential to identifying other vessels & determining friend or foe
• this changed after America's 1876 Centennial Exposition, which explains why "flags made prior to the Civil War are extremely rare, and flags made before 1820 are practically nonexistent." —Jeff R. Bridgeman, Stars and Stripes, Early American Life, Aug. 2011
• with the onset of the Revolutionary War, a flag for the "United Colonies" was created without the sanction of the Continental Congress • this 1775 flag was known as the Continental Colors, aka Grand Union, Congress Flag, Cambridge Flag
• on 2 Dec., 1775, the 1st Continental Colors flag was hand sewn by milliner Margaret Manny, who had begun making flags & ensigns the previous year
"Everyone knows about Betsy Ross, why do we know nothing about Margaret Manny? Probably for no better reason than that she had fewer articulate friends and relatives to build a story around her." —historian Barbara Tuchman, The First Salute
• the Continental Colors had 13 alternating red & white stripes with the British Union crosses in the canton • was created to replace the use of individual colony flags • prior to the Declaration of Independence, it was probably the most used unofficial flag of the revolution • American Flag Timeline
• the inclusion of the British Jack in the design signals that this flag was intended not for a civil war of secession, but rather a crusade to secure the American colonists' rights as Englishman • prior to the signing of the Declaration of Independence, Gen. George Washington, still hoping for reconciliation with Mother England, would occasionally toast the King —The Forgotten Flag of the American Revolution and What It Means
• on 3 Dec, 1775, the new flag was raised by 1st Lt. John Paul Jones (1747-1792) on the 30-gun Continental Navy frigate USS Alfred [painting], the 1st national ensign to fly on an American fighting vessel —Naval History Blog
• the flag later flew over the signing of the Declaration of Independence & according to tradition (contested by some scholars), it was raised on a ship's mast atop Charlestown's Prospect Hill [painting] during Washington's 1 Jan., 1776 siege of Boston
• spotting the hybrid British/American flag for the first time, confused British observers took it as a signal of submission: “By this time, I presume, they begin to think it strange that we have not made a formal surrender of our lines,” Washington wrote • his psychological weaponry also included an early form of war propaganda
• absent a single government-mandated flag design, a variety of others were used • within a yr. after Prospect hill, the Continental Colors' Union Jack was replaced by a blue field w/13 white stars in various arrangements, e.g., rows, or possibly a circle?
• on 14 June, 1777, now celebrated as Flag Day, the American Flag was born by resolution of the Continental Congress, the country’s 1st flag law • during the Revolutionary period that followed, the stars on most American flags were arranged in rows of 4-5-4 with the number of points on most stars ranging from 4 to 8 • compared to the Continental Colors, the rows of stars made it easier to identify the flag/ship/nationality at sea —The 13 Stars & Stripes
The Story
• about a year before the Flag Resolution of 1777 Betsy Ross, 5-months a widow & struggling to make a ends meet, is said to have received a visit from a Continental Congress flag committee (apparently a secret one as there are no records of its existence)
• according to the well known Betsy Ross story, in late May of 1776 (but possibly 1777) 3 heroes of the revolution — George Ross, the uncle of Betsy's late husband, financier/slave trader Robert Morris & Betsy's pew neighbor Gen. George Washington [portraits] — called on her to discuss a flag for the new nation
• Rachel Fletcher (Betsy's daughter) recalled that "…she was previously well acquainted with Washington, and that he had often been in her house in friendly visits, as well as on business. That she had embroidered ruffles for his shirt bosoms and cuffs, and that it was partly owing to his friendship for her that she was chosen to make the flag." —Rachel's affidavit
• as told by Betsy, Gen. Washington, then head of the Continental Army, showed her a rough design of a flag with 6-pointed stars • she offered suggestions for modifications & stated a preference for 5-pointed stars • when her visitors expressed concern over the difficulty of producing them, she replied, "Nothing easier," which she then proved by cutting a 5-pointed star in a single snip • video: Make a perfect star with ONE cut! (1:15) • Two Conundrums Concerning the Betsy Ross Five-Pointed Star
• changes approved, Washington redrew the flag w/a pencil • Betsy's friend & collaborator William Barrett, a Cherry St. ornamental painter created a water color copy of the drawing for her to work from • 1-2 other seamstresses sewed alternate designs for the committee, but only Betsy's was approved & used
• what is known today as the "Betsy Ross flag" has 13 red & white stripes & a ring of 13, white 5-pointed stars • though the design may have been in use by 1777, vexillologists believe that between 1777-1795, (the yrs. the official flag had 13 stars) most flags displayed stars in rows, which are easier to produce than a circle
• None of the surviving flags from the 18th century exhibit the Betsy Ross pattern • however a few examples are depicted in the art of the era (although period art is notoriously unreliable for flag research)
• the flag depicted in Chas. Willson Peale's 1779 George Washington at the Battle of Princeton is generally considered credible & "may be the only evidence in a painting… that suggests that a circle-pattern flag may have existed in colonial times… Otherwise, you won't see an American flag with a perfect circle of stars made before the 1890s." —Jeff R. Bridgeman, loc. cit.13 Stars in the Betsy Ross Pattern • historically significant the American flags [images]
• though known as an upholsterer, there is no doubt that Betsy made flags, having sewn pennants & ensigns for the Pennsylvania State Navy Board (as did Margaret Manning & Rebecca Young, whose daughter Mary Pickersgill would go on to sew the enormous flag that inspired the U.S. National Anthem, Francis Scott Key's The Star-Spangled Banner)
• a month before Congress passed the Flag Resolution, Betsy was paid 14 pounds, 12 shillings, 2 pence (~$2,300 in 2017 USD) for what must have been a prodigious quantity of Pennsylvania Navy flags • there is no hard evidence that any of these were American flags • "...today we are reasonably convinced that Betsy’s flag was a naval flag, with a simple ‘in line’ arrangement of the stars…" —John B. Harker, Historian & Betsy Ross descendent
• Betsy (Elizabeth Claypool) was now in the business of producing flags & ensigns for the federal govt. • throughout the Jefferson & Madison admins. the skilled needlewoman made flags as large as 18' x 24' for American military installations, with demand peaking during the War of 1812
• for the rest of her life she — in her words — "never knew what it was to want employment" • her oldest daughter, Clarissa Sidney Wilson (1785-1864) [portrait], succeeded her, supplying arsenals, navy yards & the mercantile marine with flags for years —Betsy Ross•org
"In the last years of her life, Ross was neither more nor less important than other aging women who had lived through the Revolution. That she became famous while others were forgotten exposes the interlocking power of family history, local memory, and national politics." —How Betsy Ross Became Famous by Laurel Thatcher Ulrich, Historian
The Legend
"…at a time of great historic import such as that time when the Declaration was signed, people have no leisure to think about the minor events which are taking place. Thus, during the revolution no one thought of Betsy Ross as a national heroine, and it was not, in fact until 1870 that William J. Canby (1825-1890) first brought the story of how the first flag was made into general prominence." —Dr. Lloyd Balderston, great-grandson of Betsy Ross, The Philadelphia Inquirer, 3 Jul, 1908
• there is no record of the the Betsy Ross story prior to 1870 • that year — 34 years after her death — Betsy's 45 yr. old grandson, a title processor named William Jackson Canby, presented a paper titled The History of the Flag of the United States to the Historical Society of Pennsylvania • the document, accompanied by sworn affidavits, was an oral history passed on by descendants of Betsy Ross, including Canby himself who was 11 yrs. old when she died • …more: The Evolution of the American Flag by (Betsy Ross descendants) George Canby (1829-1907), Lloyd Balderston, Ph.D (1863-1933)
• the story was largely ignored until it was mentioned in historian George Henry Preble's 1872 book Our Flag & appeared in the July, 1873 Harper's Monthly [illustration] • with Civil War wounds slowly healing & the 1876 centennial celebration fast approaching, Betsy Ross & the flag entered American consciousness • in the 1880's her story began to appear in textbooks • by the mid 1890s it was often illustrated by an engraving of The Birth of Our Nation’s Flag, an 1893 painting by Charles H. Weisgerber (1856-1932)
• oral tradition has it that in 1892 Weisgerber, a 36 yr. old aspiring artist, was bent on winning a forthcoming art competition • walking along Arch St., he noticed a plaque at No. 239 which identified the bldg. as the site where Betsy Ross sewed the 1st American flag
• inspired, Weisgerber envisioned a scene of Betsy & the 1st flag set in her shop • to fill in details of the story, characters & setting, he drew on period portraits, the testimony of living descendants & the 22 yr. old Canby paper
• with no authentic image of Betsy in existence (according to her relatives), Weisgerber painted a composite taken from images of 4 of her daughters & a granddaughter who was said to closely resemble her • the resulting portrait was critiqued by relatives who had known her & modified accordingly • Weisgerber then created a massive 9' x 12' painting • portrayed the young Widow Ross, saintly matriarch of a new nation, as she presents the 1st American flag to 3 revered American patriarchs
• "the image was [said] …by Mrs. Ross' grandson, George Canby, to be the only correct likeness of [her]" — he was 7 yrs. old when Betsy Ross died —The Times (Philadelphia) 15 Jun 1893
• the flag depicted in the painting — with no evidence to support the authenticity of its design — has since been known as the "Betsy Ross flag," the standard for celebrating the U.S.A.'s birthday each 4th of July
The Apotheosis
• Weisgerber's painting won the $1,000 prize & in 1893 was showcased in the Pennsylvania Building at Chicago’s Columbian Exposition • seen by millions of visitors • contributed to the nascent reverence for Betsy Ross & the flag as sacred symbols of the emerging, quasi-religious American civil religion • politicians, patriotic societies & public sentiment propelled the flag's transformation into an object of veneration, its role expanding well beyond the customary military & govt. functions
On Flag Day, 1894, the Colonial Dames gathered 500 schoolchildren to honor “the adoption by Congress . . . of the flag made by Betsy Ross from the design submitted to her by Gen. Washington” • by 1895, 10 states had laws requiring public schools to display the flag on all school days — Laurel Thatcher Ulrich, loc. cit.
• in 1897 the City of New York bought thousands of lithographs of Weisgerber’s painting for its public schools: “It is thought that the representation which is declared historically correct, together with such lectures as the teachers may deliver, will add much to the pupil’s knowledge and keep alive a proper reverence for the country’s emblem.” —New York Times, 14 Feb, 1897
• in 1885, NYC school principal George T. Balch (1821-1908), a vet. of the Indian & Civil Wars, wrote Salute to the Flag, the U.S.A.'s first pledge of allegiance
"I give my hand and my heart to my country — one nation, one language, one flag."
• the heightened patriotism of the era inspired a movement to organize schoolyard flag raising ceremonies • the American Flag Assn. was founded in 1897 for the "fostering of public sentiment in favor of honoring the flag in our country and preserving it from desecration" • Natl. Flag Day was proclaimed in 1917
• Christian Socialist Francis Bellamy (1855-1931), who worked in the premium dept. of The Youth's Companion magazine, wrote a new U.S. Pledge of Allegiance (1892) for his employer • created as part of the magazine's campaign to sell American flags to public schools • goal was a flag in every classroom • 25,000 schools acquired flags the 1st yr. • though priced "at cost," banner sales proved profitable
• Bellamy also choreographed a salute — the "Bellamy Salute" — to accompany the pledge • because of its similarity to the Nazi heil it was replaced by a right-hand-over-heart gesture during World War II • another Youth's Companion employee, James Upham, headed a flag-centric project designed to engage public schools in the commemoration of the U.S.A.'s 1st Columbus Day (Oct. 1892)
The Verdict
• for nearly a century-and-a-half, historians have debated the available evidence in an attempt to prove that Betsy Ross either did or did not produce the 1st American flag: "There’s no good historical evidence that she did. But that doesn’t mean she didn’t. There’s simply a lack of documentation. Most historians believe the story is apocryphal." —Marc Leepson, author of Flag: An American Biography, The Truth About Betsy Ross
• the identity of the woman who sewed America's 1st flag may never be certain, but there is good reason to believe that its designer may have been Francis Hopkinson (1737-1791) • the NJ representative to the Continental Congress & signer of the Declaration of Independence is the only person entered into the Congressional record for designing the 1st American flag
• it has been speculated that on 14 June, 1777, it was Hopkinson who replaced the British crosses in the Continental Colors with white stars on a blue field • no original sketch of a Hopkinson flag exists, but surviving rough sketches including his design for the Great Seal of the U.S. incorporate elements of 2 of his flag designs —Wikipedia
On 25 May, 1780, Hopkinson wrote to the Continental Board, requesting "a Quarter Cask of the public Wine" as payment for several itemized "patriotic designs" he had completed, most notably, "the flag of the United States of America" • submitted another bill on 24 June for "drawings and devices," including "the Naval Flag of the United States"
• the Treasury Board rejected his request for payment because he "was not the only person consulted on those exhibitions of Fancy" & furthermore was not entitled to compensation as he was already on the government payroll —Did Francis Hopkinson Design Two Flags?, Earl P. Williams, Jr.
• Hopkinson is also considered America's 1st poet-composer • written at age 21, his song My Days have been so Wondrous Free (1759) is regarded as the earliest surviving American secular composition [listen] —UPen•edu
Saving Betsy's House
• by 1859, 239 Arch St. was occupied by the family of German immigrant (Carl) Philip Mund (1822-1883), who operated a tailor's shop on the 1st floor • the landlord, after collecting rent for the first year, never returned • over the succeeding rent-free decades, the Munds operated a variety of businesses in their retail space
• after Canby's 1870 speech identified the location of Betsy Ross's house as Arch between 2nd & 3rd, the Munds — occupants of the block's last standing colonial house — posted a sign: "First Flag of the US Made in this House" • in 1876, as visitors poured into the city for the Philadelphia Centennial Exhibition, the Munds ran an ad for their latest 1st floor business: "Original Flag House, Lager, Wine and Liquors. This is the house where the first United States flag was made by Mrs. John Ross." —Historic Philadelphia
• after Philip Mund died his wife Amelia, who objected to running a saloon, converted the space into a cigar store & candy shop which operated until 1892 — her son Charles then devoted the space to a museum/souvenir shop [photo] —The Betsy Ross House Facts, Myths, and Pictures by G.A. Anderson
• c. 1897 citizens led by Charles Weisgerber organized the American Flag Soc. & Betsy Ross Memorial Assn. • goal was to rescue the house from imminent demolition • intended to purchase it from Charles Mund, restore it to its 18th-c. appearance, preserve the memory of Betsy Ross & honor the American flag
• to raise the funds for purchasing the Betsy Ross "American Flag House," the Association devised a rudimentary multi-level marketing strategy • sold lifetime memberships for 10 cents • each member was encouraged to recruit others & form a group of 30; each group founder received a chromolithographograph of Weisgerber's painting • over 2 million monochrome certificates were sold at ten cents each • the colorful chromoliths were available at addl. cost (frame not included) —Enjoying Philadelphia
• the Association leased the house in 1898, purchased it in 1903 • Weisgerber & his family moved in • lived upstairs, kept the museum & a souvenir shop on the 1st floor • in 1902 they named their newborn son Charles Vexil Domus, Latin for "flag house" [photo] • he would later replace his parents as custodian of the house —G.A. Anderson, loc. cit.
• by 1936 the house was on the verge of ruin • in 1937 Philadelphia Mayor Davis Wilson proposed a restoration by WPA workers • this provoked "a storm of protest" from critics
• Pennsylvania Historical Soc. members wrote off the Betsy Ross story as "hokum" and "the bunk" • the protests from scholars & historians sparked an unwinnable faith vs. reason culture war with patriotic organizations such as the Daughters of the American Revolution & the Patriotic Order Sons of America
• amid the controversy, Philadelphia radio manufacturer & philanthropist A. Atwater Kent (1873-1949) offered to pay up to $25K for the restoration • Historical architect, Richardson Brognard Okie (1875-1945) won the commission
• the design for the restoration was derived from evidence & conjecture • goal was to return the bldg. to its c. 1777 appearance • surviving architectural elements were preserved when possible • materials salvaged from demolished colonial era homes were also used • in 1941, the Association gave the property to the city • the house now stands as one of Philadelphia's most popular tourist attractions
Postscript
• in 1929 Hugg's tavern, where Betsy Griscom defied family & church to marry John Ross, was demolished to make way for the Proprietor's Park swimming pool, which no longer exists • the Revolutionary War-era Hugg-Harrison-Glover House (1764), built on property owned by the Hugg family as early as 1683, was razed in the face of fervent opposition, March, 2017 —Facebook
• 178 yrs. after Betsy's wedding & just 5 blocks from where Hugg's once stood, another American legend was born at the Twin Bar [photo] when Bill Haley (and the Saddlemen) performed there in the early 1950s [poster] • in 1952 Haley's band laid down a cover of Rock the Joint [listen], an historic 1949 recording by Jimmy Preston & His Prestonians [listen] • each of these recordings has been cited as a candidate for the title of first rock 'n' roll song • Gloucester City thus became one of several U.S. sites that claims the title "Cradle of Rock 'n Roll"
Charles H. Weisgerber died in 1932 • his magnum opus, The Birth of the American Flag lay rolled up & hidden away in a barn loft & later in the back of a South Jersey dye-making workshop • his grandson Stuart (son of Vexil Domus) found it — still rolled up — in his mother's basement • its poor condition precluded exhibition: in the 50s, hanging in the old State Museum at Harrisburg, it had been vandalized, then incurred additional damage from repeated unrolling
• Weisgerber sought a Philadelphia home for the massive work but was unsuccessful • after a $40K restoration in 2002 the painting, it's appraised market value just $50K, returned to the State Museum at Harrisburg
• in 1976 the remains of Betsy Ross & 3rd husband John Claypoole were moved from Mount Moriah cemetery, Yeadon, PA, to the garden on the west side of the Betsy Ross House courtyard
Alfred Douglas - The Oracle of Change - How to Consult the I Ching
Penguin Books, 1983
Cover: A wood engraving by Andrew Davidson - a result of his consultation with the I Ching
Hexagram 58 (䷹) is named 兌 (duì).
"Open", "exchange" "the joyous lake" and "usurpation". The symbol "兌" means exchange, add, against, and convert. Its inner (lower) trigram is ☱ (兌 duì) open = (澤) swamp, and its outer (upper) trigram is identical.
Yin-Yang Exposed! occultism and magic in China, it makes paranoid? Everything you ever wanted to know about Yin and Yang "Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain..." -Jeremiah 10:2,3 Yin and Yang The damnable occult forces of "Yin" and "Yang" are a lie, they do not exist in reality.The yin-yang symbol (in the photo to the left) can be seen almost any place one looks. It is used in logos, on book covers, in the New Age movement, in the martial arts, by Wiccans, by the homosexual community, and so forth. "Yin and yang are considered to be opposites (opposing forces). Yin represents eternity, dark, feminine, left side of the body, etc. Yang is its opposite and represents history, light, masculine, right side of the body, etc.'' "Yang is male, positive, and represented by the Sun. Yin is female, negative, and represented by the Moon,'' says Paul E. Desautels in The Gem Kingdom. Yin / Yang (Dualism) is the underlying Satanic doctrine behind all of the following FALSE religions: Cheng-I, Chuan-Chen, Chen-Ta-Tao, Chuang Tzu, Fang-Shih, Five Elements, Five Pecks of Rice, Hsuan Hsueh, Lao Tzu, Lieh Tzu, Ling-Pao, Northern Heavenly Masters, Peng-Lai, Shang Ching Mao Shan sect, Southern Heavenly Master, Tai Ping Tao/Yellow Turbans, Tai-i, Tien Shih Tao (The Way of the Heavenly Master), Wicca, Wu-tou-Mi-Tao (Five Pecks of Rice), and Taoism.
"The symbol itself dates back at least to the fourth century B.C., and has been identified with the Eastern philosophical religions of Confucianism, Buddhism, and Taoism. In the Western world it has long been adopted into the symbolism of myth, magic, astrology, and witchcraft.A book, Black Magic, White Magic, explains the Yin-Yang like this: "Another ancient magical sign called the yin-and-yang first appeared sometime before the 3rd century B.C. in China. This emblem became a favorite of sorcerers and mystics throughout the Orient because it, too, embodies so many possible meanings."Origins of Yin-yang became associated with Taoism, a religion widespread in China several hundred years before Christ's incarnation on earth. In Taoism, the Tao, loosely translated as "the Way" or "the Path", is the origin of all things and the ultimate reality. As is true in many Eastern religions, this concept is not to be grasped intellectually since it describes a reality beyond the intellect. Therefore, according to Taoist teachings, the truth of the Tao can only be understood indirectly or through a process of enlightened living. Happiness is gained by living in the flow of the Tao, which is the flow of the universe. This belief has no personal God. Where do the yin and yang come in? "Through the dynamics of yin and yang, the female and male cosmic principles, the Tao creates all phenomena. Whereas the Tao is perfectly harmonious, the cosmos is in a state of constant disequilibrium " (Spirituality By The Numbers, George Feuerstein, p. 146).
One well-known witch, Sybil Leek, who is called the "mistress of the occult," proclaims that the Yin-Yang theory is:"...an idea that inspired such things as Chinese boxing, breath control [used in yoga, meditation, etc.], the use of special herbs, and some rather erotic sexual exercises designed to nourish the Yang with the Yin?She adds: "Crucial to Taoism is the idea of Yin and Yang.''
"According to the ancient Chinese philosophers, in the beginning was Tao. But then Tao separated into the two prime principles, yang and yin. And from the many combinations of yang and yin everything else that is in the world has emerged."Yang and yin produced the 'five elements', which are metal, wood, fire, water and earth. Everything in life is in a constant state of flux; in fact, the only thing that you can be sure of is that it will change."
Another book states:"The Yang-Yin symbol is one of the easiest to recognize and understand. It represents the two opposite, conflicting forces found in every action, and which are responsible for the dynamic universe....The Yang and Yin operate in the universe primarily through the agency of the five elements: Earth (Saturn), Water (Mercury), Metal (Venus), Wood (Jupiter), and Fire (Mars). These elements under the guidance of the five planets form, with the Sun and Moon, the seven rulers. Each of the elements may also be Yang or Yin, so that combinations of all these could produce broad number possibilities (sic) and astrological alternatives. Each, of course, has its symbol which can be, and often was, incised into jade.''Shu shu (occult practices)
The concept of yin and yang (also called Tai-gi-tu), likewise plays an important role in many other occult practices. For instance, the Dictionary of Mysticism states the following about the practice of shu shu:"Shu shu: The ancient Chinese system of magic, divination and occult practices, including astrology, dream interpretation, the art of coordinating human affairs by the active and passive principles of the universe (yin yang) and the Five Elements (wu hsing), fortune telling by the use of the stalks of the divination plant and the tortoise shell, and miscellaneous methods such as dream interpretation, the regulation of forms and shapes of buildings, etc.''Of course, many of the Chinese exercises, medical practices, etc., are also based on the theory of yin and yang. In Health: A Holistic Approach we find:"The techniques of acupuncture, acupressure, and moxibustion apply needle, pressure, or thermal (heat) stimulation respectively to meridian points to effect a change in the orderly flow of Chi through the meridians. This treatment helps to re-establish the yin-yang balance by initiating normal energy flow in stagnant meridians. The choice of meridian points to be stimulated is arrived at by using specific laws derived directly from the five-element theory and knowing the order of Chi distribution in the meridians. The five-element theory is the practical, tangible application of the complementary opposites--yin and yang."The Chinese system of physiotherapy, or therapeutic exercises, is represented primarily in the practice of T'ai Chi Ch'uan, which is a system of exercises performed in close co-ordination with regulated breathing. The exercises are comprised of thirty-seven movement patterns, the composition of which is regulated by the principles of yin and yang."The philosophy of T'ai Chi Ch'uan is rooted in Taoism, which advocates natural effort, and in the I Ching, or Book of Changes. The movements and inner teachings are derived from the complementary relationship between Yin and Yang, two fundamental forces that create and harmonize the Universe by their interaction."The interaction of Yin and Yang is vital to the practice of T'ai Chi Ch'uan since physically and mentally the practitioner is continually shifting between empty and full and soft and hard to achieve a proper and evolving equilibrium.''In fact, T'ai chi came to be "represented by the circle divide into the light and the dark, yang and yin.''Other interrelated techniques dependent upon yin/yang are zone therapy, polarity therapy, macrobiotics, Shiatsu, Jin-Shin, Do-In the martial arts (such as Kung Fu, Chi Kung, Karate, T'ai Chi), etc.Palmistry, the occult practice of foretelling the future by reading the hand, is also based on the theories of yin and yang and the Five Elements. In another occult book, The Chinese Art of Healing, written by a Buddhist monk, the author explains how the ancients relate massage, which includes Reflexology, to the Five Elements and to palmistry. He states:"The thumb, for example, was associated with the spleen, which belonged to the earth element, the index finger with the large intestine (metal element)...and so on....The form of massage known as 'from the water element to the earth element,' reminds us of occult concepts of this kind."According to Oriental magicians, the palm of the hand contains the secrets of life. There was also an ancient Chinese school of thought which maintained that the palm of the hand was a replica of Yin and Yang and could provide information about illness and good health and one's entire fate."Alchemy also uses the concept of yin and yang in their symbolism but it is in a disguised form. Albert Pike states that the black and white pavement symbolizes "the Good and Evil Principles of the Egyptian and Persian creed. It is the warfare of Michael and Satan, of the Gods and Titans, of Balder and Lok; between light and shadow, which is darkness; Day and Night; Freedom and Despotism ...."Alchemists also use the two triangles to represent this idea of opposites. In the Short Talk Bulletin, a pamphlet which is to be read in the Lodges, we are told that the triangles "are symbolic of good and evil, day and night, the Chinese yang and yin, etc.''The two triangles joined together to form a hexagram indicate sexual union. This same viewpoint is also associated with the yin/yang. In Our Phallic Heritage we are told: "But since union of the sexes is necessary to produce offspring, both sexes were represented in most religions. In the crudest forms of worship, representations of the genitalia of both sexes, or of the sex organs in union, were worshiped. Such was the worship of the phallus-kteis in Greece and Egypt, the lingam-yoni in India, the massebasher of Syria, the yoseki-inseki in Japan, the yang-yin in China, and the baal-peor of the Canaanites in the Bible.''
Alchemist author, George Oliver, states:"Thus the monad and duad were the phallus and kteis of the Greeks, the lingam and yoni of the Hindoos (sic), the woden and friga of the Goths, and yang and yin of the Chinese, and indeed, of the creative and destructive powers of every country under Heaven."This thought is reiterated in Myths and Symbols in Indian Art and Civilization:"Lingam and yoni, Shiva and his goddess, symbolize the antagonistic yet co-operating forces of the sexes. Their Sacred Marriage (Greek: hieros-gamos) is multifariously figured in the various traditions of world mythology. They are the archetypal parents, Father and Mother of the World, themselves the first-born of the pairs of opposites, first bifurcation of the primal, cosmogonic reality, now reunited in productive harmony. Under the form of Father Heaven and Mother Earth they were known to the Greeks as Zeus and Hera, Uranos and Gaia, to the Chinese as T'ien and Ti, yang and yin.''One catalogue that sells statues of gods and goddesses as well as many other occultic items states:
"At once the most sacred and the most mysterious path to higher consciousness, Tantra refers to the Divine Union of Opposites. Taoists refer to these energies as yin (from yoni, the active principle) and yang (the recumbent principle)."
Yin Yang Promotes Homosexuality
Since there is some yin (female) in the yang (male), which is represented by the little dot, and some yang in the yin, the concept of bisexuality is also symbolized. The photo to the right is advertising shirts for gays (notice the yin-yang symbols). Charles Berger remarks:"Sometimes efforts were made to make gods bisexual. Hermaphrodite is the best example of this. He was the son of Hermes and Aphrodite and embraced Salmaco, a nymph, who called upon the gods to make them inseparable. The gods heard the plea, and formed of the two a perfect being who possessed the characteristics of both sexes. From this mythical being comes the term hermaphrodite. Omphale was a queen of Lydia and the task-mistress of Hercules. She is represented with a lion's skin and a club, male symbols, while Hercules wears her gown and spins for her. Omphale is thus represented as double-sexed, as is Hercules by his dress and his work. The name Omphale is a bisexual name, coming from 'Om,' the Universal Mother, and from phallus, the male organ. Likewise, Janus of the Greeks not only had opposite faces but was double-sexed, or hermaphroditic.''
The New Age movement looks favorably on homosexuality. In fact, in alchemy, the androgyne (meaning male and female in one body) was considered to be "the image of human perfection and wholeness. By some ancient traditions, the original and perfect form of the human being.... A fashionable look among some celebrities.'' "Bly, Nin, and Jung tell us that each individual must achieve inner marriage of their masculine and feminine natures to encounter true equipoise."The assumption of yin/yang also leads to homosexuality. In one issue of the Whole Life Times was a letter from David Lang. He wrote:"For example, macrobiotic theory explains homosexuality as a yin-yang imbalance caused (or at least aggravated) by excess consumption of yin foods (such as raw fruit) on the part of males and excessive ingestion of yang foods (such as animal flesh) on the part of females.''
Texe Marrs explains:
"Homosexuality and bi-sexuality are accepted, even encouraged by the New Age teacher. The unholy doctrine of reincarnation and the principle of yin/yang are perfect excuses and rationale for homosexuality and other forms of sexual immorality. If you are a homosexual or a lesbian in this lifetime, New Age teachers believe that it is probably because you were a person of the opposite sex in a previous incarnation or past life. The residue and influence of that past life is simply retained within your brain and consciousness."The yin/yang principle, also called unity, integration or polarity, holds that a person is born with both masculine and feminine traits. A man supposedly could have been a man 250 times and a woman 250 times in previous incarnations, and the memory of those past life experiences are said to remain as indelible traces of consciousness. Thus, we are each a combination of male and female, masculine and feminine. The New Age encourages children and adults to appreciate and practice the harmony of opposites, teaching the individual to merge the two selves, man and woman.''
Many of the gods and goddesses of paganism are shown to have dual sexual natures. Mercury, called the 'male-female' was an androgyne. Even much symbolism contains this dual nature. For instance:
"The serpent's head and neck is distinctly a masculine symbol, but the serpent is sometime symbolized with its tail in it mouth [oroboros], the body forming a circle which is feminine. Also, the mouth is feminine, while the tail, which is in the mouth, is masculine. Thus for two good reasons the serpent with its tail in its mouth represents both sexes. Sacred fire was often prepared on religious occasions by rotating a realistic wooden representation of the phallus in a wooden representation of the kteis, rotating being done by an apparatus resembling a bow. The cornucopia, or horn of plenty, was double sexed in symbolism. The horn was masculine and the inside was feminine. The fruit inside symbolized productiveness of the female."
"The four-limbed cross generally had a different meaning, and represented the male and the female in unison, in the act of creation. From time immemorial a perpendicular line or object has been used to symbolize the phallus, and a horizontal line the kteis or vulva. The surface of water, a female element in creation, was horizontal, and women were practically in the horizontal position in the act of creation. Prostitutes were spoken of as 'women who made their living horizontally,' and the term was applied to women who were kept in their own room by some wealthy man. Coitus has been called 'horizontal exercise.' Horizontales (horizontals) is one of the names which the French apply to women who sell love favors, women of easy virtue. The four-armed cross was an easy figure to make, being an intersection of two straight lines at right angels, and it became a symbol of man's most lofty and most holy activity, expressing the reverence for the act. Some of the Asherahs of the Bible represented Baal in union with Astoreth. The results of the union between the sexes resulted in a new life. Separately, man and woman were incomplete, important, and barren, but in their union they became a perfect soul, realizing the immortality of life."
There are No Absolutes in Yin-Yang (no sin)
There is really no good or bad according to the Taoist/yin-yang view, only what appears to be good or bad. There is no life and death because "Life and death are one, right and wrong are the same," (from the Chuang Tzu as quoted in World Religions, Geoffrey Parrinder, p. 333). In this view, opposites are not really opposite; they just appear that way to us because we perceive through a dualistic conditioning and cannot see how opposites are really part of the whole. Opposites actually contain the essence of each other, and eventually merge with each other. This is one of the origins of the holistic view of the world and of the body, and remains the basis today of the body-mind connection. The universe is seen as mystically connected and interplaying, including every person, animal, rock, tree, river, etc., through the yin-yang interaction. Referring to the Tao, Wen-Tzu states that "the Way has no front or back, no left or right: all things are mysteriously the same, with no right and no wrong," (Wen-Tzu, Further Teachings of Lao-Tzu [Boston: Shambhala, 1992], 109).
Yin-Yang and Wicca Witchcraft To no surprise, the witches themselves employ the demonic teachings of Yin and Yang. Interestingly, Wiccans do NOT believe in sin. Rather, "wrong" to them is only what one "appears" to be wrong. Consequently, the whole concept of right and wrong within Wicca is relative. The same is true of Yin Yang, there are NO absolutes. What might seem wrong to one person might not appear wrong to another. Just the fact that homosexuals and witches would cleave to the teachings of Yin and Yang reveal it's dark nature. Here is a quote from a Pagan website of witches...
The yin/yang symbol is quite appropriate today for humanists, New Agers, witches, Satanists, etc. As Michael Tierra, a proponent of the yin/yang theory, states: "The Yin/Yang theory is a teaching method and does not define anything absolute.'' There are seven laws concerning the yin/yang, one of which is: "2. Everything changes."This is an important item to notice. The idea that "everything changes" does not agree with the Bible. There we find that Jesus Christ is the same yesterday, today, and forever (Hebrews 13:8). He doesn't change. James 1:17 also states: "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Malachi 3:6 tells us: "I am the Lord, I CHANGE NOT."
Another law is: "3...All antagonisms are complementary.'' Again, this is contradictory to Scriptures. This would make Jesus and Satan complementary to each other! What blasphemy!Yet another law is: "6...The extreme of any condition will produce signs of the opposite.'' Again applying this to Christ would mean that because He is the extreme in goodness, mercy, compassion, etc., that He will produce signs of hate, injustice, unconcern, etc. This also would make Satan eventually become kind, loving, obedient, and so forth. The Bible warns: "Woe unto them that call evil good, and good evil: that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight!...Which justify the wicked for reward, and take away the righteousness of the righteous from him. (Isaiah 5:20-21 23).In addition to the seven laws of yin/yang, there are twelve theorems. One of these is: "8...Nothing is solely Yin or Yang; everything involves polarity.'' This is stating that nothing is entirely good or entirely evil. This again contradicts the Scripture for in Habakkuk 1:13 we find that God is "of purer eyes than to behold evil and canst not look on iniquity." The Bible also tells us that there is no truth in Satan (John 8:44). Obviously, the yin/yang theory is not consistent with God's Word.We'll cover the sinister aspects of the hexagram later, but it's interesting to note that An Illustrated Encyclopedia of Traditional Symbols tells us that the hexagram is affiliated with the "Chinese occult symbol of yin (sic) and yang. The connotations, therefore, of the hexagram also apply to the yin/yang symbol.
There are probably hundreds upon hundreds of groups that have used the yin/yang in their logo or symbolism. Some groups probably do so innocently, but I believe the majority of them know exactly what they are doing and what the occult symbolism means. The following photos display just some of the ways in which the yin/yang is being used.
www.jesus-is-savior.com/False%20Religions/Other%20Pagan%2...
On the left: Grünzweil House, built in 1854-55 for Grünzweil Norbert
Romantic Gothic Revival style
Architect and constructor: Brein Ferenc
Decoration above the windows: head(s) of Haydn and Händel as mascarons
Today it's a hotel.
Hold utca 3 és 5.
Bal oldalt: Grünzweil-ház
Épült 1854-55-ben, romantikus stílusban
Építtető: Grünzweil Norbert
Tervező és kivitelező: Brein Ferenc
A ház különleges dísze az ablakok felett: Haydnt és Händelt ábrázoló fejek.
Az épület a szomszédos házzal együtt ma hotelként működik.
Jobb oldalt: neoreneszánsz épület, épült 1874-ben
Építtető:Rupp Nepomuk János
Tervező és kivitelező: Jamniczky Lajos
Like several other cultures, China has developed the macrocosm-microcosm theory in different forms. Taoism has borrowed some of them and has elaborated others. These multiple formulations are not restricted to the universe and the human being. Other components come into play. The first is the state: the human community with its codes, hierarchies, and physical seats of power ideally mirrors the configuration and order of Heaven. Reciprocally, Heaven is an administrative system managed through bureaucratic procedures similar to those performed at court and in government offices. The second is the ritual area, whose altars correspond to the cosmos and its temporal and spatial configurations. Other environments and surroundings, including gardens and gourds, are also said to represent a "cosmos in miniature." Cosmos, human being, society, and ritual area are analogically related to each other, so that an event or an action that occurs within any of these domains can be relevant for the others. This is determined by the principle of "resonance" (ganying, lit. "impulse and response"), by which things belonging to the same class or category (lei) influence each other. Ritual, for instance, reestablishes the original bond between humans and gods, and the Realized Persons (zhenren) or the Saints (shengren) benefit the whole human community in which they live by aligning themselves with the forces that rule the cosmos. On the other hand, a ruler who ignores Heaven's omens brings about natural calamities and social disturbances.In many cases, the conduits linking each domain to the others are either the abstract emblems of correlative cosmology or the gods of the outer and the inner pantheons. Emblems and gods are closely related to each other, as several divinities correspond to cosmological notions. Symbolic numbers and images (xiang) play a central role in establishing these relationships. In Taoism, however, numbers and images also perform an even more important function, as they serve to express both the different stages of the self-manifestation of Dao into the macrocosm, and the reverse process of return to the Dao, which is often performed with the support of a microcosmic framework.The macrocosm-microcosm theory lies at the core of correlative cosmology. The pattern of the five agents (wuxing), in particular, forges relations among various sets of entities and phenomena, such as numbers, colors, spatial directions, seasons, planets, musical notes, and so forth. Within these sets, the relation of the five viscera (wuzang) to the seasons and directions aligns the human microcosm to the macrocosmic categories of space and time. An example of the adaptation of this theory in Taoism is the practice of absorbing the "breaths" (or energies, qi) of the five directions. In other instances, the macrocosm-microcosm theory establishes looser analogies between cosmic phenomena and functions or organs of the human body. Here too, the identification with the cosmos is not only spatial but also temporal. Several Han-dynasty texts, for example, indicate correspondences between the 360, 365, or 366 days of the year and the identical numbers of joints in the body.The human being, moreover, is home to a host of major and minor inner gods. The most important among them dwell both in Heaven and within the individual, and therefore play a role in connecting the two realms. The gods who dwell in the three Cinnabar Fields (dantian) are, according to different texts, the Three Primes (sanyuan, which represent the original, precosmic breaths) or the Three Ones (sanyi, which represent the three basic levels of the cosmos). The twenty-four body spirits formed by the three sets of Eight Effulgences (bajing) are also related to the three Cinnabar Fields; they correspond to the twenty-four jieqi (energy nodes) of the year, and each set represents Heaven, Earth, and Humanity within the human being. In another formulation, the main inner gods rule over 18,000 other inner deities; when an adept meditates on these deities, Heaven "makes 18,000 more divinities descend to complete the inner body. This makes 36,000 gods altogether, who raise the whole body and let it ascend to Heaven" (Wushang biyao [Supreme Secret Essentials], 5.12b-14b). The inner landscape of divine beings and their palaces is depicted in the Neijing tu (Chart of the Inner Warp), a representation related to other pictures that portray the body as a mountain, which on its own is a microcosm.Taoist ritual represents a complete time cycle, and its arrangement of altars reproduces the spatial structure of the cosmos. In a manner reminiscent of the body spirits mentioned above, an altar described in the Wushang biyao has each side measuring twenty-four feet, corresponding to the twenty-four periods of the year, and is provided with three tables assigned to the Three Sovereigns of Heaven, Earth, and Humanity (49.1a-2a). Spatial correspondences are also apparent in another altar, which is arranged in such a way as to correspond to the eight trigrams (bagua) at its four sides and the four corners, and the twelve earthly branches (dizhi) along its periphery. The altar, moreover, is a microcosm not only in relation to the cosmos in its temporal and spatial aspects, but also to the deities who inhabit it. Images of these deities are painted on scrolls and placed in positions to which their respective gods descend to take part in the ceremony.The macrocosm-microcosm theory is also one of the main modes of expression in Waidan and Neidan (External Alchemy and Internal Alchemy). Based on the emblems of correlative cosmology, the elixir represents all the temporal and spatial features of the cosmos. As stated in the Zhouyi cantong qi (The Seal of the Unity of the Three in Accordance with the Book of Changes), for instance, the 384 scruples that compose one symbolic pound of elixir correspond to the number of lines in the sixty-four hexagrams of the Book of Changes (Yijing). Thus the elixir incorporates the cosmos and all its actual and potential changes. In both Waidan and Neidan, macrocosmic time sequences are reproduced in the system of fire phasing (huohou), while in Waidan the spatial arrangement of instruments on the alchemical altar is also established according to cosmological principles.''The engravers , representing Fu-hi and holding each other in the lower part of the body, hold the right hand (eoa) in Niu-koua, holding the right hand. The square, which produces the square, emblem of the Earth, can not be the insignia of the Male until after a left exchange right oath of blood.The etymologists know how to read a precept in the right hand sign (right hand), and the right hand is used to eat . The Right therefore suits the things of the earth. The main element is found in the sign adopted for the Left, joined this time to another graphic element that includes the square. The square is the symbol of all the arts, and especially the religious and magical arts. It is the insignia of Fou-hi, the first sovereign, first soothsayer, Fou-hi is the husband or brother of Niu-koua, whose compass is the badge. This primordial couple invented marriage; Also to say good morals P, is said to be compasses and square (603). The engravers (604) depict Fuxi and Niu-koua holding each other in the lower body. At Niu-ko, who occupies the right, they hold the compass with his right hand (606). Fou-hi, on the left, holds the square with his left hand. The square, which produces the Square, emblem of the Earth, can not be the badge of the Male.The engravers represent Fou-hi and Niu-koua standing at the bottom of the body. At Niu-koua, who occupies the right, they hold the compass with his right hand . Fu-hi, on the left, holds the square with his left hand. The square, which produces the square, emblem of the Earth, can be the insignia of the Male only after a hierogamic exchange of attribute; But the square as teaches the Chu Pei produce the round it contains. The square rightly deserves to be the emblem of the sorcerer who is Ying-Yang and above all of Fou-hi savant in the things of the sky as of the earth.''P Granet
Many patterns and shapes and sizes aspire to be seen as highly innovative, nimble and agile-all qualities traditionally ascribed to entrepreneurs. Yet in their recruiting efforts, com e panies do not have a scientific way of separating true entrepreneurs from other talented candidates. Instead, they fall back on broad stereotypes. research should be explored....?Xian...Museum...Forest of Stele....Emotional adventure was round digestion, and discovery of intelligence with art design for bellyachingForest of Stone Steles Museum is a themed museum focused on stone stele for printing with marble like modern lithography, epigraphs from past dynasties. It's location is on the Sanxue Street, inside the Wenchang Gate of the Xian City Wall.
www.goldenelixir.com/taoism/macrocosm_and_microcosm.html
许多模式，形状和大小都渴望被视为传统上归功于企业家的高度创新，灵活和敏捷的品质。然而，在招聘工作中，聋人没有科学的方式将真正的企业家与其他有才华的候选人分开。相反，他们回归了广泛的刻板印象。研究应该探索....？
da Vinci's model was clearly taken from an older preceding model developed by the Roman architect Marcus Vitruvius Pollio. In his diagrams he uses a 10x10 grid and a 30x30 grid. The following outlines how the grid may have been used to compose the circle reaching the furthest tip of the man's outstretched arms...
Here is a hint about how to re-create the drawing:
Start your diagram with a Golden Rectangle; next, create your Golden Pentagram; create a square with a circle inside around the pentagram; create a triangle with a base that has the same length as the square ( root 5 angle); where the triangle intersects with the inner circle draw down to the base of the square; from your new starting point proceed to create the radius (highlighted in light blue).
*Note* There is an alternate method using a hexagram that nearly mirrors the same square and circle ratio by two decimal places. quick link www.flickr.com/photos/62026183@N03/7703410046/in/photostr...
©2010 RESilU | Please don't use this image without my explicit permission.
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Logo for the group: " LIGHT is LIFE" - ★"Enjoy your Life"★
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Series: The orderly Chaos
181-187 Collins Street. Interwar Period, Art Deco Style. Built 1936. Architects: Marsh & Michaelson.
Classified by the Australian National Trust. Statement of Cultural Heritage Significance:
CITATION The Theosophical Society Building (1936-37) has a long association with an influential international movement and the clear expression of this society's beliefs in the universality of brotherhood and religious beliefs is expressed in features of its facade. The Australian section of the society was among the largest in the world and in the 1920s-30s the Melbourne lodge was second in Australia only to Sydney in importance. This building is the most impressive and substantial surviving theosophical headquarters to be erected in Australia. Internally, the first floor spaces occupied by the theosophists, which included a lecture hall and library, are near to original, while the facade with its rare Egyptian revival stylism is intact. The architects, Marsh and Michaelson, more renowned for their collaboration in notable Moderne styled designs, skilfully integrated the embodiment of their clients' ancient creeds with the demands of contemporary architectural fashions.
The Theosophical Society welcomes seekers belonging to any religion or to none, who are in sympathy with its Three Objects. The Three Objects of The Theosophical Society:
To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or colour.
To encourage the study of comparative religion, philosophy and science.
To investigate the unexplained laws of nature and the powers latent in the human being.
The motto of the Society is There is no Religion higher than Truth. The word Religion in this statement is a translation of the Sanskrit dharma, which among other things means practice; way; virtue; teaching; law; inherent nature; religion; and that which is steadfast or firm. The word Truth in the motto is a translation of the Sanskrit satya, meaning, among other things, true, real and actual. It derives from the root sat, sometimes translated as boundless unconditioned existence.
Theosophy, from the Greek, theosophia, means divine wisdom. The word is not defined in the Constitution of the Theosophical Society, or in any official document. Members of the Society are left to discover what it is for themselves, taking as guides whatever philosophies or religions they wish.
THE SERPENT is the timeless symbol of the highest spiritual Wisdom. Swallowing its tail, it is a symbol of regeneration. It is the self-born, the circle of infinite wisdom, life and immortality. The circle itself is an ancient symbol of eternity and represents the Absolute, the unmanifested universe containing the potentials of all form. As representative of the infinite sphere, the "world egg" of archaic cosmology, this symbol is found in every world religion and philosophy.
THE INTERLACED TRIANGLES, one (lighter) pointing upwards and the other (darker) pointing downwards, symbolise the descent of spirit into matter and its reemergence from the confining limits of form. They also suggest the constant conflict between the light and dark forces in nature as well as the inseparable unity of spirit and matter. When depicted within the circle of the serpent, the figure represents the universe and the manifestation of Deity in time and space. The three lines and three angles of each of the two triangles may remind us of the triple aspects of spirit: existence, consciousness and bliss, and the three aspects of matter: mobility, resistance and rhythm. The glyph can also be seen as the six-pointed star, embracing spiritual and physical consciousness and viewed by the Pythagoreans as the symbol of creation.
IN THE CENTRE of the seal is the ANKH or CRUX ANSATA, an ancient Egyptian symbol of resurrection. It is composed of the Tau or T-shaped cross surmounted by a small circle and is often seen in Egyptian statuary and in wall and tomb paintings where it is depicted as being held in the hand. The Tau symbolises matter or the world of form; the small circle above it represents spirit or life. With the circle marking the position of the head, it represents the mystic cube unfolded to form the Latin cross, symbol of spirit descended into matter and crucified thereon, but risen from death and resting triumphant on the arms of the conquered slayer. So it may be said that the figure of the interlaced triangles enclosing the ankh represents the human triumphant and the divine triumphant in the human. As the cross of life, the ankh then becomes a symbol of resurrection and immortality.
THE SWASTIKA, placed in the emblem at the head of the serpent, is one of the numerous forms in which the symbol of the cross is found. It is the fiery cross, with arms of whirling flame revolving clockwise to represent the tremendous energies of nature incessantly creating and dissolving the forms through which the evolutionary process takes place. In religions which recognise three aspects of Deity, the swastika is associated with the Third Person of the Trinity, who is at once the Creator and the Destroyer: Shiva in Hinduism and the Holy Ghost in Christianity. Applied to humanity, the figure may show the human as the link between heaven and earth, one "hand" pointing toward heaven or spirit and the other toward earth or matter.
ABOVE THE SEAL (normally), in Sanskrit characters, is the sacred word of Hinduism, AUM or OM, a word of profound significance. It may be said to stand for the creative Word or Logos, the ineffable Reality which is the source of all existence. We are reminded of the statement: "In the beginning was the Word, and the Word was with God, and the Word was God." Om is a word of power and should be uttered only with the greatest reverence.
Four Interlocking Irregular Ditrigonal Triangularly Distorted Hexgrammically Paraugmented Hexagonal Prisms 72 units 3-fold vertex view.
I originally sketched out a series of cyclically symmetric hybrid self-interlocking prism/star prism compounds years ago, and recently decided to wander off from my main projects for a few days in order to pursue the simplest of these ideas. Essentially, what this resulted in is “Gasherbrum” + “4 Interlocking Triangles #2” + “4 Interlocking Hexagons” all connected together with the edges of a hexagonal prism. Of course, octahedral, icosahedral, and dodecahedral versions should be possible as well, which I may get around to at some point in the future. Describing these shapes geometrically is a bit awkward: “ditrigonal” refers to the fact that the edges of the hexagonal prism are grouped into 2 sets of 3 edges, “triangularly distorted refers to the fact that 3 of the 6 edges are lower and wider (or higher and thinner, depending on how you want to look at it) than the other 3, and “hexagrammically paraugemented” refers to the fact that one side of each prism is a hexagonal face while the other is a hexagram (or would be, if it were not distorted). The prefix “para” thus refers to “along the side of” which is one face of each prism. Apologies if that does not seem very clear- as anyone can see, this is not that complicated an idea, it is just difficult to describe geometrically.
Designed by me. (5 different paper proportions)
Folded out of copy paper.
Beside the architecture, the interesting thing is the Star of David, the hexagram symbol of Jewish Identity, in the ceiling of this mosk ... Now I wish I had read the descriptions more carefully ...
Move your mouse on the picture and you'll see the stars in a note.
For more on Iran, try www.flickr.com/photos/califfoto/sets/72157594580379395/
Gold with repoussé and filigree decoration on a copper backplate
Frankish-Early Carolingian period, late 8th-early 9th c. CE
Cleveland Museum of Art, Cleveland, Ohio, USA: 2009.344
Severance and Greta Millikin Purchase Fund
Jewish Star of David, Arab- Christian Cross and Crescent on the front of Beit Hagefen, Arab-Jewish Center in Haifa since 1963. In fact they could have used only the six-pointed star because it is an Arab and Christian not less than a Jewish symbol (but the public is not aware of this fact, yet). For those of you who like coincidences - the center is located on Zionism Boulevard street.
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|| View On Black || Reflections on a black glass plate. The spiral mobile lies on the glass plate. || Photo - not processed ||
|| I-Ching - Hexagramm - 易經 || "Behind the door" or "Hexagramm" or "易經 ||
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Series: The orderly Chaos
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易經 = Book of Changes
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I Ching and the genetic code -
or how to heal the consciousness of the cell.
[ ... ] It wants to expand it discovered many similarities, which I represent in brief and yet some others.
1. Each genetic codon consists of 3 amino acid pairs.
A hexagram in the I Ching consists of 3 line pairs
The chaos research discovered that there is an order in the chaos. Life
developed after the so-called Period 3
2. A DNA molecule is inter alia of 4 nitrogen bases, the basic building blocks
the entire genetic code form. These are adenine, thymine, guanine
and cytosine.
The I Ching consists of the two polarities of Yin and Yang will be permanently
Change are understood and the changing yin and which
wandelndem yang.
In oriental medicine (acupuncture, acupressure) are the four elements
Metal (yang), earth (yin), fire (the changing yang) and water (the
changing yin), together with the wood element, the basis for the
Energy medicine and all other energetic healing methods.
3. Of the four nitrogen bases form the genetic code 2, a
fixed pair that is connected to 2 different ways.
It connects to adenine with thymine and cytosine with guanine.
Three pairs of genetic information result in a unit, whether or codon
Triplet called. These 3 couples can register for a total of 64 different
Codons or triplets (= units of information) interconnect. This
creates the diversity of human life, but also in animal and
plant life. The diversity of creation is based on these
Nitrogen bases.
When I Ching, there are the broken and the solid line on 4
are different ways to form a solid pair of linked
Three of these pairs form a hexagram. This results in the 64
Hexagrams of the I Ching, each with a wisdom and guidance for the
Life of the enlightened people in different situations.
Include Fire, water, earth, metal: Each of these basic elements is equivalent to 2
Channel pairs, a yin and a yang meridian. The Yin meridians show how
that energy applied to the people, the Yang meridians, as he
responds to the outside.
4. The genetic code is a double helix that we are in a
winding rope ladder can compare. The strands are from a 5
C sugar and phosphates, the rungs of this ladder of the nitrogen bases
the codons formed. This double helix is self-contained, has
is no definable beginning and no definable end. The beginning
and the end of a sequence of information is called off and
Stop codons appear.
The I Ching is also known as the Book of Changes. It describes
processes in human life, it as cyclical, always
recurring cycles recognizes that with the right attitude
and approach is not helpless. Again, there are
Hexagrams, the right of the beginning or the end or change
information of enterprises.
Among the four basic elements are used in Eastern medicine more than 5
Element of the wood element, which stands for vitality, and the
Protection system that allows the 5 elements, their shape and structure
and keep to keep them under different conditions of life, added. Man
they could thus also with the strands of the conductor and the basic elements
compare their shoots. Here too, the working of the life energy meridians
as cyclical, often embedded in a circuit. Those
the treatment and healing with the energy meridians or
Energy points aligned.
Of the hexagrams of the I Ching can be direct connections to the
Elements in Eastern medicine and acupuncture meridians to certain
(= Channel in which life energy flows) produce. [...]
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I Ging und genetischer Code –
oder wie man das Bewußtsein der Zelle heilen kann.
[…] Dabei entdeckte sie viele verschiedene Gemeinsamkeiten, die ich im Folgenden kurz darstellen und noch um einige andere erweitern möchte.
1. Jedes genetische Codon besteht aus 3 Aminosäure-Paaren.
Ein Hexagramm im I Ging besteht aus 3 Strichpaaren
Die Chaosforschung entdeckte, daß es im Chaos eine Ordnung gibt. Leben
entwickelt sich nach der so genannten Periode 3
2. Ein DNA-Molekül besteht u.a. aus 4 Stickstoffbasen, die die Grundbausteine
des gesamten genetischen Codes bilden. Dies sind Adenin, Thymin, Guanin
und Cytosin.
Das I Ging besteht aus den beiden Polaritäten Yin, und Yang die in ständigem
Wandel begriffen sind und dem sich wandelnden yin und dem sich
wandelndem yang.
In der östlichen Medizin (Akupunktur, Akupressur) bilden die 4 Elemente
Metall (yang), Erde (yin), Feuer (das sich wandelnde yang) und Wasser (das
sich wandelnde yin) zusammen mit dem Holz-Element die Basis für die
Energiemedizin und alle anderen energetischen Heilweisen.
3. Von den vier Stickstoffbasen des genetischen Codes bilden 2 jeweils ein
feststehendes Paar, das auf 2 verschiedene Weisen verbunden ist.
Es verbindet sich Adenin mit Thymin und Guanin mit Cytosin.
Drei Paare ergeben eine genetische Informationseinheit, auch Codon oder
Triplet genannt. Diese 3 Paare können sich zu insgesamt 64 verschiedenen
Codons oder Triplets (= Informationseinheiten) miteinander verbinden. Daraus
entsteht die Vielfalt des menschlichen Lebens, aber auch des tierischen und
pflanzlichen Lebens. Die Vielfalt der Schöpfung basiert auf diesen
Stickstoffbasen.
Beim I Ging gibt es die unterbrochene und die durchgezogene Linie, die auf 4
verschiedene Weisen zu einem festen Paar verknüpft werden
Drei dieser Paare ergeben ein Hexagramm. Dadurch entstehen die 64
Hexagramme des I Ging, die jeweils eine Weisheit und eine Anleitung für die
Lebensweise des erleuchteten Menschen in unterschiedlichen Lebenslagen
beinhalten.
Feuer; Wasser; Erde; Metall: Jedem dieser Grundelemente entsprechen 2
Meridianpaare, ein yin und ein yang Meridian. Die Yin Meridiane zeigen, wie
die jeweilige Energie auf den Menschen einwirkt, die Yang Meridiane, wie er
darauf nach außen reagiert.
4. Der genetische Code bildet eine Doppelhelix, die wir mit einer in sich
gewundenen Strickleiter vergleichen können. Die Stränge werden von einem 5
C Zucker und Phosphaten, die Sprossen dieser Leiter von den Stickstoffbasen
der Codons gebildet. Diese Doppelhelix ist jedoch in sich geschlossen, besitzt
also keinen definierbaren Anfang und kein definierbares Ende. Der Anfang
und das Ende einer Informationssequenz wird durch so genannte Start und
Stop Codons angezeigt.
Das I Ging wird auch als das Buch der Wandlungen bezeichnet. Es beschreibt
die Abläufe im menschlichen Leben, die es als zyklische, immer
wiederkehrende Kreisläufe erkennt, denen man mit der rechten Einstellung
und Herangehensweise nicht hilflos ausgeliefert ist. Auch hier gibt es
Hexagramme, die über den rechten Beginn oder den Abschluss bzw. Wandel
von Unternehmungen informieren.
Zu den 4 Grundelementen kommen in der östlichen Medizin noch als 5.
Element das Holz-Element, das für Lebendigkeit steht, sowie das
Schutzsystem, das den 5 Elementen ermöglicht ihre Form und Struktur zu
bewahren und unter verschiedenen Lebensbedingungen zu halten, hinzu. Man
könnte sie also auch mit den Strängen der Leiter und die Grundelemente mit
ihren Sprossen vergleichen. Auch hier wird das Wirken der Lebensenergiemeridiane
als zyklisch, in einem Kreislauf eingebettet angesehen. Danach ist
auch die Behandlung und Heilung mit den Energiemeridianen oder
Energiepunkten ausgerichtet.
Von den Hexagrammen des I Ging kann man direkte Verbindungen zu den
Elementen in der östlichen Medizin und damit zu bestimmten Akupunkturmeridianen
(= Bahnen in denen unsere Lebensenergie fließt) herstellen. […]
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Source: I Ching and the genetic Code
Dessana-Tukana
Na mitologia Desana – Kehíripõrã a mulher ocupa um lugar privilegiado na criação do mundo. Enquanto na mitologia cristã destaca-se um ser do sexo masculino como fazedor do mundo ou como o Grande Criador, na mitologia dos índios Desana –Kehíripõrã aparece resplandecente uma figura feminina como a Grande Criadora – Yebá Buró.
Criação do Mundo para os Índios Dessana.
Deus criou o mundo em 7 dias...do Caos grego saíram os cinco primeiros deuses...Bhrama tudo criou...Estas são todas referências da criação mais ou menos conhecidas para a maioria de nós. A história bíblica é a mais conhecida no mundo cristão, a mitologia grega nos vem a partir de todo o legado cultural do Ocidente e já a mitologia hindu nos chega a partir do resgate mais recente da religiosidade e cultura orientais. Mas, e o que dizer dos mitos da criação dos índios brasileiros?
Enquanto o distante e exótico da cultura celta ou hindu nos desperta fascínio, pouco sabemos a respeito dos mitos de nossos próprios (e distantes) ancestrais. A alma brasileira, além da influência européia e africana, tem um importante componente indígena que precisa ser resgatado e melhor conhecido. Dizia Micea Eliade (1978) que o sagrado é parte da estrutura da consciência humana e a mitologia, neste caso, seria a expressão mais evidente desta nossa relação com o sagrado, manifestando-se em todos os povos conhecidos. Assim, o olhar para a mitologia dos índios brasileiros pode representar mais um importante caminho de conexão com o sagrado e lançar luz sobre a nossa busca por padrões e semelhanças que nos revelem um pouco mais sobre os mistérios da “criação”, formação humana e da natureza, entre outros.
O mito da criação dos índios Dessana, traz-nos, por exemplo, um pouco dessa inspiração e revela muitas semelhanças com outros mitos mais explorados.
“A princípio não havia nada e as trevas cobriam tudo. Uma mulher, Yebá bëló se fez a si mesma a partir de seis coisas invisíveis: bancos, suportes de panela, cuias, cuias de ipadu (coca), pés de maniva (muda de mandioca) e cigarros. Na sua morada de quartzo, enquanto mascava ipadu e fumava cigarro, começou a pensar em como deveria ser feito o mundo. Seu pensamento começou a tomar forma de uma esfera, culminando com uma torre. A esfera incorporou a escuridão. Ainda não havia luz, a não ser no compartimento onde estava a mulher, que era todo branco, de quartzo. Depois criou cinco trovões imortais, e deu a cada um deles um compartimento da esfera. Na extremidade da torre ficava um morcego de asas enormes. Esses compartimentos tornaram-se casas, e só neles havia luz, como no compartimento de Yebá bëló. Esta encarregou os trovões de fazerem o mundo, criarem a luz, os rios e a futura humanidade.
A casa do primeiro trovão ficava no sul. A do segundo, no leste, na cachoeira Tunuí, no rio Içana. A do terceiro ficava no alto; nesta é que ficavam as riquezas, os enfeites de dança mágicos para formar a futura humanidade. A casa do quarto trovão ficava a oeste, no rio Apaporis. A do quinto, no norte, na cabeceira. Yebá bëló, por sua vez, criou um ser invisível, Ëmëko sulãn Palãmin, e deu-lhe a ordem de fazer as camadas do universo e a futura humanidade. Ëmëko criou o sol. Os trovões ficaram enciumados com o poder de Ëmëko Sulãn Palãmin, mas ele posteriormente os apaziguou. Yebá bëló formou a terra a partir de sementes de tabaco tirados de seu seio esquerdo e a adubou com o leite do seio direito. Ëmëko sulãn Palãmin então, dirigiu-se para a casa do terceiro trovão e lá encontrou com o chefe dos Dessana e com o terceiro trovão. Este deu a eles riquezas e cada par de enfeites representava um homem e uma mulher. O trovão ensinou o rito para transformá-los em seres humanos. O trovão recomendou então, que cada um colhesse uma folha nova de ipadu de um pé que havia no pátio e a engolisse. Quando sentissem dor na barriga, deveriam acender o turi (madeira produtora de fogo), molhá-lo numa cuia d'água e beberem o conteúdo, em seguida vomitarem em um só buraco do rio. Assim fizeram os dois heróis e apareceram duas mulheres muito bonitas. Feito isso, o terceiro trovão decidiu acompanhá-los para ajudá-los a formar a futura humanidade.”
A história dos índios Dessana traz vários elementos recorrentes na mitologia de vários povos. “A princípio não havia nada e as trevas cobriam tudo. Uma mulher, Yebá bëló se fez a si mesma” – Os mitos sempre falam das águas primordiais e do nada de onde tudo surge, ou seja, a figura do Caos grego e que depois gera Gaia ou Bhrama que nascem deles mesmos. Yebá bëló depois que se cria, pensa em como deveria ser feito o mundo. O antigo Caibalion egípcio tem como um de seus aforismos a natureza mental do mundo – primeiro vem o pensamento, depois a manifestação. O próprio I Ching, no seu ciclo, tem o hexagrama Ch´ien, o criativo que representa a concepção ou a criação anterior a Chên que seria o impulso inicial da manifestação. Este início da história já revela um razoável nível de complexidade teológica que parece em desacordo com a nossa usual imagem dos índios brasileiros como povos altamente primitivos.
O pensamento de Yebá bëló começa a tomar a forma de uma esfera que culmina numa torre. Na ciência dos números, este movimento de criação é normalmente representado por um círculo inicial e logo após pelo surgimento de um ponto que seria análogo ao cone que Yebá bëló cria com o próprio pensamento. Depois disso, ela cria os cinco trovões imortais que estariam associados aos cinco elementos (terra, água, ar, fogo e éter) ou às quatro direções (norte, sul, leste e oeste) e à ponta do cone (centro). O número 5 é normalmente associado ao homem, são os quatro elementos que o compõe mais o elemento espiritual da consciência. O cone, neste caso, seria uma combinação entre o mundo manifestado e o mundo espiritual.
Quando Yebá bëló cria Ëmëko sulãn Palãmin, este se encarrega de criar o sistema solar. Os trovões sentem ciúme, assim como os Titãs, simbolizando a sucessão de forças da natureza que vão sendo substituídas na sequência da manifestação. O universo se expande passo a passo, assim como os elementos vão surgindo e os filhos vão destronando os pais, assim como Zeus faz com Cronos.
Na sequência da história, Yebá bëló cria a terra e a fertiliza a partir do seu próprio corpo. Da mesma forma, acontece com Tiamat da tradição mesopotâmica e com Yimir (deus) da tradição escandinava ou Gaia da tradição grega, só que no caso de Tiamat e Yimir, Marduk e Odin os mata para então utilizar o seu corpo na criação. E curioso, pois o elemento do conflito não é tão claramente expresso no mito dos Dessana, não há uma ruptura clara entre os Trovões e Ëmëko sulãn Palãmin, mas antes um acordo, diferente dos outros mitos mencionados. Talvez esta seja uma diferença entre uma sociedade que projete mais a cooperação (o acordo entre as várias forças da natureza) e não uma drástica ruptura (quando acontece no momento em que um deus destrona ou mata o outro).
Ëmëko sulãn Palãmin, ao se encontrar com o chefe dos Dessana e o terceiro trovão para criar os seres humanos pode ser visto como a ancestralidade celeste que os Dessana reconhecem do seu povo, a exemplo das Dinastias tidas como Divinas no caso do Egito, Suméria, Babilônia, Japão, China e outros povos.
São muitos os paralelos entre o mito da criação dos Dessana e o mito grego relatado por Hesíodo e em distintos mitos da criação. Este são apenas alguns dos elementos explorados.
Há muito resgate a se fazer - o estudo da mitologia dos índios brasileiros pode lançar significativa luz sobre os mistérios da cosmogênese e colaborar para esta conexão mencionada inicialmente entre o homem e o sagrado. O mito de criação do mundo dos Dessana é apenas um dos muitos mitos indígenas.
One of the most common symbols of Freemasonry is the crossed compass and set-square. The compass and square are architect’s tools, and symbolize God as the architect of the universe, among other things.
As measuring instruments, the tools represent judgment and discernment.
The compass, which is used to draw circles, represents the realm of the spiritual- eternity. It is symbolic of the defining and limiting principle, and also of infinite boundaries.
The angle measures the square, the symbol of earth and the realm of the material. The square represents fairness, balance, firmness, etc., which is reflected in phrases such as “on the square” and “squared away.” Something that is squared is something that is stable, a foundation for building upon.
Together, the compass and square represent the convergence of matter and spirit, and the convergence of earthly and spiritual responsibilities. The two symbols together form a hexagram, the union of earth with the heavens, matter and mind, etc.
symboldictionary.net/?p=2463
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115 pictures in 2015/10 Religious Symbol
The Lodge of Edinburgh (Mary's Chapel) No. 1 have got a webpage listing a key to what some of this means. However it only makes sense if you know what the different symbols mean.
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it took me about 18 years to decide what I could live with on my body for the rest of my life. In this case, two I Ching hexagrams: on my left is the Creative, on my right - the Receptive... I love my new tattoos.
Feng shui is the Chinese belief that there are veins running beneath the soil of the Earth, such as earthquakes and floods, were attributed to cuts in the earth's veins. ... been compared to a sleeping dragon — a sleeping dragon guarding China. Earthquakes are a big problem in China, where there are many earthquakes, and often strong ones. Under the Han Dynasty, a man called Zhang Heng invented the first seismograph in the world - the first way to record an earthquake.Zhang Heng's seismograph was a bronze jar about three feet across, with eight small dragons perched on it. Each dragon had a ball balanced in his mouth. When there was an earthquake, the closest dragon's mouth would open, letting the ball drop into the mouth of a waiting frog. This showed what direction the earthquake was coming from. Zhang Heng's seismograph could tell what direction an earthquake was coming from up to 500 kilometers (310 miles) away.
quatr.us/china/science/seismograph.htm
The doctrinal aspects of alchemy are the main focus of many texts dating from the Tang period (7th-10th centuries) onwards. Unlike the Taiqing scriptures, these texts formulate their teachings and describe their practices using the language and the abstract emblems of ☞ correlative cosmology, a comprehensive system designed to explicate the nature and properties of the cosmos and the human being, and their relations.
This major change was inspired by the ☞ Cantong qi (The Seal of the Unity of the Three), the main text in the history of Chinese alchemy as a whole. Despite this, the Cantong qi does not primarily deal with either Waidan or Neidan. Its main purpose is to describe a way of realization that combines elements from Taoism, cosmology, and alchemy (the "three" mentioned in its title). The task of providing details on this view, and of applying it to either Waidan or Neidan, is left to the commentaries and to a large number of related texts.
The Role of Cosmology
Index of this article
1. The Elixir in External Alchemy
2. The Role of Cosmology
3. Doctrines and Practices of Internal Alchemy
Related materials
● A shorter Introduction to Taoist alchemy
● Articles on Taoist Alchemy
● Articles on Taoism
● Alchemical texts
● Taoist texts
The emblems of correlative cosmology are typically arranged in patterns that include ☞ Yin and Yang; the five agents (wuxing); and the ☞ eight trigrams and the sixty-four hexagrams of the Book of Changes (Yijing). In alchemy, these emblems play two main roles, closely related to one another:
(1) First, they illustrate the relation between unity, duality, and the other stages through which the ☞ Original Breath (yuanqi) of the Dao creates the cosmos and propagates into it. From this point of view, the emblems of cosmology show how space, time, multiplicity, and change are related to the spacelessness, timelessness, non-duality, and constancy of the Dao. For instance, the Cantong qi describes the five agents as unfolding from the center, which contains all the main spatial and temporal coordinates of the cosmos, runs through them, and "endows them with its efficacy."
(2) In their second role, the cosmological emblems serve to correlate the doctrinal principles and the alchemical practice. For instance, the trigrams of the Book of Changes are used to illustrate how the alchemical process consists in extracting the pre-cosmic True Yin (zhenyin) and True Yang (zhenyang) from Yang and Yin as they appear in the cosmos. True Yin is represented by the broken line (broken line) within Li ☲, and True Yang is represented by the solid line (solid line) within Kan ☵. When the inner lines of these trigrams are exchanged with one another, they reconstitute Qian ☰ and Kun ☷, the trigrams that represent Original Yang and Original Yin, respectively. Then the conjunction of Qian and Kun produces the Golden Elixir, which is equivalent to the original state of Oneness.
The Emblematic Functions of Lead and Mercury
The Way of the Golden Elixir
An introduction to Taoist Alchemy, from Waidan to Neidan. PDF, free download.
In this way, alchemy developed a figurative language to represent doctrinal principles, and at the same time a set of practices that are based on those principles and use that language. Waidan lost its ritual features, and the compounding of the Elixir was based on two emblematic metals, Lead and Mercury. The refined states of these metals represent Yin and Yang in their original, pre-cosmic state (Lead is True Yang ☰, Mercury is True Yin ☷), and their conjunction produces the elixir. The central role played by cosmology in these traditions is reflected in two Waidan works related to the Cantong qi, which respectively state that "compounding the Great Elixir is not a matter of ingredients, but always of the five agents," and even that "you do not use ingredients, you use the five agents."
As we shall see in the next section, the Cantong qi had an even more significant influence with regard to Neidan
Philadelphia, PA, est. 1682; pop. 1,567,442 (metro 6MM)
• built in 1740 • earliest known photograph is dated 1859 — bldg. was then 119 yrs. old [photo] • Georgian-Colonial trinity aka "bandbox" design • typically, trinity houses had 1 room per floor & were built facing each other in rows of 4 identical bldgs. • in addition to the room on each floor, this house had a walkable attic room & a cellar
• served as both business & residence for shopkeepers & artisans for over 150 yrs. • among the occupants in the 18th c. were a shoemaker, apothecary & an upholsterer named Betsy Ross, who is said to have sewn the first American flag in this building • estimates of when & how long she lived here have her arriving in 1773 at the earliest & departing as late as 1791
• over time the house changed in appearance [photos] as neighborhood houses were razed & replaced w/larger commercial buildings —Where's Betsy
Betsy Ross
• Elizabeth "Betsy" Griscom (1752-1836) was a fourth-generation American • daughter of Samuel Griscom (1717-1793) & Rebecca James (c. 1730-1793) • the 8th of their 17 children • great granddaughter of Andrew Griscom (c. 1654-1694), a Quaker carpenter who migrated from England to New Jersey in 1680, 1 yr. before William Penn founded Philadelphia
"She often laughed at the curious fact that she was born on the first day of the week, the first day of the month, the first day of the year, and the first year of the 'new style' [which was] the dividing line between the old way of measuring the years time and the new method under the [Gregorian calendar… She was also] the seventh daughter of a seventh daughter." —C.B. Satterthwaite, great grandson, The Des Moines Register, 07 Jan, 1906
• at age 3 Betsy's family moved to a large home at 4th & Arch Sts. • went to a Friends (Quaker) public school • 8 of her siblings died before adulthood • lost her mother, father & sister, Deborah, to the 1793 yellow fever epidemic
• upon completion of her schooling at age 12, her father apprenticed her to upholsterer John Webster • fell in love with fellow apprentice John Ross (1752-1773), son of an Episcopal asst. rector at Christ Church • defying her parents, in 1773 Betsy, age 21, eloped w/John
• Betsy's sister Sarah & her husband Capt. Wm. Donaldson rowed the couple across the Delaware River, heading 5 miles downstream to Gloucestertown, NJ • they were married at family friend William Hugg Jr.'s tavern & inn, known locally as Hugg's …more: The New Jersey Hugg Line
• because her marriage to a non-Quaker was considered an act of "disorderly and undutiful conduct," Betsy was split from her family & read out of meeting, i.e., disowned by her Quaker community • became a member of Christ Church • the Ross's pew No. 12 [photo] was adjacent to Martha & George Washington's No. 56 & not far from Deborah & Benjamin Franklin's No. 70
• the newlyweds — now trained upholsterers — opened their own business • c. 1773 they rented a house, probably at what is today 239 Arch St. although the exact site is still debated by historians • most records point to this house or one next door at No. 241, long since razed
"The identity of the location was always preserved in the family, which agrees with the records in the old Philadelphia directories… from 1785, the first published, to the removal of Betsy Ross and her husband from 239 Arch Street, in 1791" —Betsy Ross grandson George Canby, New York Times, 05 July, 1908
• Benjamin Franklin & Benjamin Chew were among the Rosses' customers • business slowed during the Revolutionary War as fabric was in short supply • John Ross joined the Pennsylvania militia • mid-Jan., 1776, he was gravely wounded by a powder explosion at a Delaware River ammunition cache, apparently while standing guard • Betsy nursed him in their home, but he died within days
• in June, 1777, Betsy married girlhood suitor Joseph Ashburn, a privateer who commanded the sailing sloop Swallow • the couple had 2 daughters • the 1st, Aucilla ("Zillah"), died in infancy
• British troops entered Philadelphia on 26 Sep., 1777 after their victory at the Battle of Brandywine • the Ashburn home was forcibly shared with British occupation soldiers as the Continental Army suffered through the killing winter at Valley Forge • the British soldiers nicknamed Betsy "Little Rebel" —US History•org
• Betsy was pregnant with Elizabeth ("Eliza") when Joseph accepted a job offer & shipped out as first mate on the 6-gun brigantine, Patty • returned to be present for the Feb., 1781 birth of their 2nd daughter
• Joseph became master of the 18-gun Lion & took her to sea late in the summer of 1781 • on 31 Aug., his ship was captured off the coast of France by a 44-gun British frigate, the HMS Prudente
• prior to March, 1782, the British refused to designate captured rebels as prisoners of war, thus the captives from the Lion were viewed as traitors, charged with high treason & committed to Plymouth, England's Mill Prison [images] • while incarcerated, Ashburn met fellow prisoner John Claypoole, a longtime friend of the Ross family
• Claypoole, a Continental Army vet, had been wounded at Germantown & consequently discharged • in 1781 he signed on to man the 18-gun Pennsylvania privateer Chevalier de la Luzerne & was captured in April • in the spring of 1782 Ashburn died in prison, leaving Betsy a 2-time war widow at age 30 —Betsy Ross and the Making of America
"In the Night of the 3d of March Mr Joseph Ashburn departed this life after an illness of about a week which he bore with amazing fortitude & resignation" —John Claypoole, Mill Prison
"The story goes that Ashburn, while in Mill Prison, often talked with John Claypoole about his wife, Betty*, and at his death sent farewell messages by him to her. Claypoole, on his arrival in Philadelphia, hastened to deliver these messages, and inside of eight months he married her." —John Claypoole's Memorandum-Book *Betsy is referred to as "Betty" in some 18th, 19th & early 20th c. books & media
• in 1782 Claypoole returned to Philadelphia, called on Betsy & married her the following year • gave up his seafaring career to join her at the Arch St. upholstery shop • though renamed "John Claypoole, upholsterer," to customers the shop remained Betsy's place • the couple had 5 daughters: Clarissa, Susanna, Rachel, Jane & Harriet, who died at 9 months • sometime after Susanna's birth in 1786, the Claypooles moved from Arch St. to a larger house on 2nd
• Betsy returned to her Quaker roots, albeit with the Free (Fighting) Quakers, a group exiled from the main Quaker community when their support for the Revolution was ruled a violation of the faith's peace testimony • the couple became members c. 1785 • image: Betsy Claypoole signature taken from the Meeting House roster
• it is widely believed that when the Free Quaker Meeting House shut down in 1834, it was its last attending members — Elizabeth Claypoole & Samuel Wetherill — who closed the doors
• in 1817, after a long illness, John Claypoole died • Betsy never remarried • after retiring, she moved to the home of her daughter, Susanna • she died on 30 Jan, 1836, age 84
The American Flags
"Flags were a rare sight on land in the British North American colonies," —Wooden Teachout, Capture the Flag: A Political History of American Patriotism
• American flags were seldom used in parades or displayed by private citizens • colors were flown mainly in battle, over government institutions & on ships, where they were essential to identifying other vessels & determining friend or foe
• this changed after America's 1876 Centennial Exposition, which explains why "flags made prior to the Civil War are extremely rare, and flags made before 1820 are practically nonexistent." —Jeff R. Bridgeman, Stars and Stripes, Early American Life, Aug. 2011
• with the onset of the Revolutionary War, a flag for the "United Colonies" was created without the sanction of the Continental Congress • this 1775 flag was known as the Continental Colors, aka Grand Union, Congress Flag, Cambridge Flag
• on 2 Dec., 1775, the 1st Continental Colors flag was hand sewn by milliner Margaret Manny, who had begun making flags & ensigns the previous year
"Everyone knows about Betsy Ross, why do we know nothing about Margaret Manny? Probably for no better reason than that she had fewer articulate friends and relatives to build a story around her." —historian Barbara Tuchman, The First Salute
• the Continental Colors had 13 alternating red & white stripes with the British Union crosses in the canton • was created to replace the use of individual colony flags • prior to the Declaration of Independence, it was probably the most used unofficial flag of the revolution • American Flag Timeline
• the inclusion of the British Jack in the design signals that this flag was intended not for a civil war of secession, but rather a crusade to secure the American colonists' rights as Englishman • prior to the signing of the Declaration of Independence, Gen. George Washington, still hoping for reconciliation with Mother England, would occasionally toast the King —The Forgotten Flag of the American Revolution and What It Means
• on 3 Dec, 1775, the new flag was raised by 1st Lt. John Paul Jones (1747-1792) on the 30-gun Continental Navy frigate USS Alfred [painting], the 1st national ensign to fly on an American fighting vessel —Naval History Blog
• the flag later flew over the signing of the Declaration of Independence & according to tradition (contested by some scholars), it was raised on a ship's mast atop Charlestown's Prospect Hill [painting] during Washington's 1 Jan., 1776 siege of Boston
• spotting the hybrid British/American flag for the first time, confused British observers took it as a signal of submission: “By this time, I presume, they begin to think it strange that we have not made a formal surrender of our lines,” Washington wrote • his psychological weaponry also included an early form of war propaganda
• absent a single government-mandated flag design, a variety of others were used • within a yr. after Prospect hill, the Continental Colors' Union Jack was replaced by a blue field w/13 white stars in various arrangements, e.g., rows, or possibly a circle?
• on 14 June, 1777, now celebrated as Flag Day, the American Flag was born by resolution of the Continental Congress, the country’s 1st flag law • during the Revolutionary period that followed, the stars on most American flags were arranged in rows of 4-5-4 with the number of points on most stars ranging from 4 to 8 • compared to the Continental Colors, the rows of stars made it easier to identify the flag/ship/nationality at sea —The 13 Stars & Stripes
The Story
• about a year before the Flag Resolution of 1777 Betsy Ross, 5-months a widow & struggling to make a ends meet, is said to have received a visit from a Continental Congress flag committee (apparently a secret one as there are no records of its existence)
• according to the well known Betsy Ross story, in late May of 1776 (but possibly 1777) 3 heroes of the revolution — George Ross, the uncle of Betsy's late husband, financier/slave trader Robert Morris & Betsy's pew neighbor Gen. George Washington [portraits] — called on her to discuss a flag for the new nation
• Rachel Fletcher (Betsy's daughter) recalled that "…she was previously well acquainted with Washington, and that he had often been in her house in friendly visits, as well as on business. That she had embroidered ruffles for his shirt bosoms and cuffs, and that it was partly owing to his friendship for her that she was chosen to make the flag." —Rachel's affidavit
• as told by Betsy, Gen. Washington, then head of the Continental Army, showed her a rough design of a flag with 6-pointed stars • she offered suggestions for modifications & stated a preference for 5-pointed stars • when her visitors expressed concern over the difficulty of producing them, she replied, "Nothing easier," which she then proved by cutting a 5-pointed star in a single snip • video: Make a perfect star with ONE cut! (1:15) • Two Conundrums Concerning the Betsy Ross Five-Pointed Star
• changes approved, Washington redrew the flag w/a pencil • Betsy's friend & collaborator William Barrett, a Cherry St. ornamental painter created a water color copy of the drawing for her to work from • 1-2 other seamstresses sewed alternate designs for the committee, but only Betsy's was approved & used
• what is known today as the "Betsy Ross flag" has 13 red & white stripes & a ring of 13, white 5-pointed stars • though the design may have been in use by 1777, vexillologists believe that between 1777-1795, (the yrs. the official flag had 13 stars) most flags displayed stars in rows, which are easier to produce than a circle
• None of the surviving flags from the 18th century exhibit the Betsy Ross pattern • however a few examples are depicted in the art of the era (although period art is notoriously unreliable for flag research)
• the flag depicted in Chas. Willson Peale's 1779 George Washington at the Battle of Princeton is generally considered credible & "may be the only evidence in a painting… that suggests that a circle-pattern flag may have existed in colonial times… Otherwise, you won't see an American flag with a perfect circle of stars made before the 1890s." —Jeff R. Bridgeman, loc. cit.13 Stars in the Betsy Ross Pattern • historically significant the American flags [images]
• though known as an upholsterer, there is no doubt that Betsy made flags, having sewn pennants & ensigns for the Pennsylvania State Navy Board (as did Margaret Manning & Rebecca Young, whose daughter Mary Pickersgill would go on to sew the enormous flag that inspired the U.S. National Anthem, Francis Scott Key's The Star-Spangled Banner)
• a month before Congress passed the Flag Resolution, Betsy was paid 14 pounds, 12 shillings, 2 pence (~$2,300 in 2017 USD) for what must have been a prodigious quantity of Pennsylvania Navy flags • there is no hard evidence that any of these were American flags • "...today we are reasonably convinced that Betsy’s flag was a naval flag, with a simple ‘in line’ arrangement of the stars…" —John B. Harker, Historian & Betsy Ross descendent
• Betsy (Elizabeth Claypool) was now in the business of producing flags & ensigns for the federal govt. • throughout the Jefferson & Madison admins. the skilled needlewoman made flags as large as 18' x 24' for American military installations, with demand peaking during the War of 1812
• for the rest of her life she — in her words — "never knew what it was to want employment" • her oldest daughter, Clarissa Sidney Wilson (1785-1864) [portrait], succeeded her, supplying arsenals, navy yards & the mercantile marine with flags for years —Betsy Ross•org
"In the last years of her life, Ross was neither more nor less important than other aging women who had lived through the Revolution. That she became famous while others were forgotten exposes the interlocking power of family history, local memory, and national politics." —How Betsy Ross Became Famous by Laurel Thatcher Ulrich, Historian
The Legend
"…at a time of great historic import such as that time when the Declaration was signed, people have no leisure to think about the minor events which are taking place. Thus, during the revolution no one thought of Betsy Ross as a national heroine, and it was not, in fact until 1870 that William J. Canby (1825-1890) first brought the story of how the first flag was made into general prominence." —Dr. Lloyd Balderston, great-grandson of Betsy Ross, The Philadelphia Inquirer, 3 Jul, 1908
• there is no record of the the Betsy Ross story prior to 1870 • that year — 34 years after her death — Betsy's 45 yr. old grandson, a title processor named William Jackson Canby, presented a paper titled The History of the Flag of the United States to the Historical Society of Pennsylvania • the document, accompanied by sworn affidavits, was an oral history passed on by descendants of Betsy Ross, including Canby himself who was 11 yrs. old when she died • …more: The Evolution of the American Flag by (Betsy Ross descendants) George Canby (1829-1907), Lloyd Balderston, Ph.D (1863-1933)
• the story was largely ignored until it was mentioned in historian George Henry Preble's 1872 book Our Flag & appeared in the July, 1873 Harper's Monthly [illustration] • with Civil War wounds slowly healing & the 1876 centennial celebration fast approaching, Betsy Ross & the flag entered American consciousness • in the 1880's her story began to appear in textbooks • by the mid 1890s it was often illustrated by an engraving of The Birth of Our Nation’s Flag, an 1893 painting by Charles H. Weisgerber (1856-1932)
• oral tradition has it that in 1892 Weisgerber, a 36 yr. old aspiring artist, was bent on winning a forthcoming art competition • walking along Arch St., he noticed a plaque at No. 239 which identified the bldg. as the site where Betsy Ross sewed the 1st American flag
• inspired, Weisgerber envisioned a scene of Betsy & the 1st flag set in her shop • to fill in details of the story, characters & setting, he drew on period portraits, the testimony of living descendants & the 22 yr. old Canby paper
• with no authentic image of Betsy in existence (according to her relatives), Weisgerber painted a composite taken from images of 4 of her daughters & a granddaughter who was said to closely resemble her • the resulting portrait was critiqued by relatives who had known her & modified accordingly • Weisgerber then created a massive 9' x 12' painting • portrayed the young Widow Ross, saintly matriarch of a new nation, as she presents the 1st American flag to 3 revered American patriarchs
• "the image was [said] …by Mrs. Ross' grandson, George Canby, to be the only correct likeness of [her]" — he was 7 yrs. old when Betsy Ross died —The Times (Philadelphia) 15 Jun 1893
• the flag depicted in the painting — with no evidence to support the authenticity of its design — has since been known as the "Betsy Ross flag," the standard for celebrating the U.S.A.'s birthday each 4th of July
The Apotheosis
• Weisgerber's painting won the $1,000 prize & in 1893 was showcased in the Pennsylvania Building at Chicago’s Columbian Exposition • seen by millions of visitors • contributed to the nascent reverence for Betsy Ross & the flag as sacred symbols of the emerging, quasi-religious American civil religion • politicians, patriotic societies & public sentiment propelled the flag's transformation into an object of veneration, its role expanding well beyond the customary military & govt. functions
On Flag Day, 1894, the Colonial Dames gathered 500 schoolchildren to honor “the adoption by Congress . . . of the flag made by Betsy Ross from the design submitted to her by Gen. Washington” • by 1895, 10 states had laws requiring public schools to display the flag on all school days — Laurel Thatcher Ulrich, loc. cit.
• in 1897 the City of New York bought thousands of lithographs of Weisgerber’s painting for its public schools: “It is thought that the representation which is declared historically correct, together with such lectures as the teachers may deliver, will add much to the pupil’s knowledge and keep alive a proper reverence for the country’s emblem.” —New York Times, 14 Feb, 1897
• in 1885, NYC school principal George T. Balch (1821-1908), a vet. of the Indian & Civil Wars, wrote Salute to the Flag, the U.S.A.'s first pledge of allegiance
"I give my hand and my heart to my country — one nation, one language, one flag."
• the heightened patriotism of the era inspired a movement to organize schoolyard flag raising ceremonies • the American Flag Assn. was founded in 1897 for the "fostering of public sentiment in favor of honoring the flag in our country and preserving it from desecration" • Natl. Flag Day was proclaimed in 1917
• Christian Socialist Francis Bellamy (1855-1931), who worked in the premium dept. of The Youth's Companion magazine, wrote a new U.S. Pledge of Allegiance (1892) for his employer • created as part of the magazine's campaign to sell American flags to public schools • goal was a flag in every classroom • 25,000 schools acquired flags the 1st yr. • though priced "at cost," banner sales proved profitable
• Bellamy also choreographed a salute — the "Bellamy Salute" — to accompany the pledge • because of its similarity to the Nazi heil it was replaced by a right-hand-over-heart gesture during World War II • another Youth's Companion employee, James Upham, headed a flag-centric project designed to engage public schools in the commemoration of the U.S.A.'s 1st Columbus Day (Oct. 1892)
The Verdict
• for nearly a century-and-a-half, historians have debated the available evidence in an attempt to prove that Betsy Ross either did or did not produce the 1st American flag: "There’s no good historical evidence that she did. But that doesn’t mean she didn’t. There’s simply a lack of documentation. Most historians believe the story is apocryphal." —Marc Leepson, author of Flag: An American Biography, The Truth About Betsy Ross
• the identity of the woman who sewed America's 1st flag may never be certain, but there is good reason to believe that its designer may have been Francis Hopkinson (1737-1791) • the NJ representative to the Continental Congress & signer of the Declaration of Independence is the only person entered into the Congressional record for designing the 1st American flag
• it has been speculated that on 14 June, 1777, it was Hopkinson who replaced the British crosses in the Continental Colors with white stars on a blue field • no original sketch of a Hopkinson flag exists, but surviving rough sketches including his design for the Great Seal of the U.S. incorporate elements of 2 of his flag designs —Wikipedia
On 25 May, 1780, Hopkinson wrote to the Continental Board, requesting "a Quarter Cask of the public Wine" as payment for several itemized "patriotic designs" he had completed, most notably, "the flag of the United States of America" • submitted another bill on 24 June for "drawings and devices," including "the Naval Flag of the United States"
• the Treasury Board rejected his request for payment because he "was not the only person consulted on those exhibitions of Fancy" & furthermore was not entitled to compensation as he was already on the government payroll —Did Francis Hopkinson Design Two Flags?, Earl P. Williams, Jr.
• Hopkinson is also considered America's 1st poet-composer • written at age 21, his song My Days have been so Wondrous Free (1759) is regarded as the earliest surviving American secular composition [listen] —UPen•edu
Saving Betsy's House
• by 1859, 239 Arch St. was occupied by the family of German immigrant (Carl) Philip Mund (1822-1883), who operated a tailor's shop on the 1st floor • the landlord, after collecting rent for the first year, never returned • over the succeeding rent-free decades, the Munds operated a variety of businesses in their retail space
• after Canby's 1870 speech identified the location of Betsy Ross's house as Arch between 2nd & 3rd, the Munds — occupants of the block's last standing colonial house — posted a sign: "First Flag of the US Made in this House" • in 1876, as visitors poured into the city for the Philadelphia Centennial Exhibition, the Munds ran an ad for their latest 1st floor business: "Original Flag House, Lager, Wine and Liquors. This is the house where the first United States flag was made by Mrs. John Ross." —Historic Philadelphia
• after Philip Mund died his wife Amelia, who objected to running a saloon, converted the space into a cigar store & candy shop which operated until 1892 — her son Charles then devoted the space to a museum/souvenir shop [photo] —The Betsy Ross House Facts, Myths, and Pictures by G.A. Anderson
• c. 1897 citizens led by Charles Weisgerber organized the American Flag Soc. & Betsy Ross Memorial Assn. • goal was to rescue the house from imminent demolition • intended to purchase it from Charles Mund, restore it to its 18th-c. appearance, preserve the memory of Betsy Ross & honor the American flag
• to raise the funds for purchasing the Betsy Ross "American Flag House," the Association devised a rudimentary multi-level marketing strategy • sold lifetime memberships for 10 cents • each member was encouraged to recruit others & form a group of 30; each group founder received a chromolithographograph of Weisgerber's painting • over 2 million monochrome certificates were sold at ten cents each • the colorful chromoliths were available at addl. cost (frame not included) —Enjoying Philadelphia
• the Association leased the house in 1898, purchased it in 1903 • Weisgerber & his family moved in • lived upstairs, kept the museum & a souvenir shop on the 1st floor • in 1902 they named their newborn son Charles Vexil Domus, Latin for "flag house" [photo] • he would later replace his parents as custodian of the house —G.A. Anderson, loc. cit.
• by 1936 the house was on the verge of ruin • in 1937 Philadelphia Mayor Davis Wilson proposed a restoration by WPA workers • this provoked "a storm of protest" from critics
• Pennsylvania Historical Soc. members wrote off the Betsy Ross story as "hokum" and "the bunk" • the protests from scholars & historians sparked an unwinnable faith vs. reason culture war with patriotic organizations such as the Daughters of the American Revolution & the Patriotic Order Sons of America
• amid the controversy, Philadelphia radio manufacturer & philanthropist A. Atwater Kent (1873-1949) offered to pay up to $25K for the restoration • Historical architect, Richardson Brognard Okie (1875-1945) won the commission
• the design for the restoration was derived from evidence & conjecture • goal was to return the bldg. to its c. 1777 appearance • surviving architectural elements were preserved when possible • materials salvaged from demolished colonial era homes were also used • in 1941, the Association gave the property to the city • the house now stands as one of Philadelphia's most popular tourist attractions
Postscript
• in 1929 Hugg's tavern, where Betsy Griscom defied family & church to marry John Ross, was demolished to make way for the Proprietor's Park swimming pool, which no longer exists • the Revolutionary War-era Hugg-Harrison-Glover House (1764), built on property owned by the Hugg family as early as 1683, was razed in the face of fervent opposition, March, 2017 —Facebook
• 178 yrs. after Betsy's wedding & just 5 blocks from where Hugg's once stood, another American legend was born at the Twin Bar [photo] when Bill Haley (and the Saddlemen) performed there in the early 1950s [poster] • in 1952 Haley's band laid down a cover of Rock the Joint [listen], an historic 1949 recording by Jimmy Preston & His Prestonians [listen] • each of these recordings has been cited as a candidate for the title of first rock 'n' roll song • Gloucester City thus became one of several U.S. sites that claims the title "Cradle of Rock 'n Roll"
Charles H. Weisgerber died in 1932 • his magnum opus, The Birth of the American Flag lay rolled up & hidden away in a barn loft & later in the back of a South Jersey dye-making workshop • his grandson Stuart (son of Vexil Domus) found it — still rolled up — in his mother's basement • its poor condition precluded exhibition: in the 50s, hanging in the old State Museum at Harrisburg, it had been vandalized, then incurred additional damage from repeated unrolling
• Weisgerber sought a Philadelphia home for the massive work but was unsuccessful • after a $40K restoration in 2002 the painting, it's appraised market value just $50K, returned to the State Museum at Harrisburg
• in 1976 the remains of Betsy Ross & 3rd husband John Claypoole were moved from Mount Moriah cemetery, Yeadon, PA, to the garden on the west side of the Betsy Ross House courtyard
Director Theophilus Raynsford Mann
~ a Taiwanese social reformer, philosopher, photographer, and film director
“Do Everything for My People”
馬天亮導演
~ 臺灣的社會改革者，哲學家，攝影師，和電影導演
《造福人民》
SUMMARY
Theophilus Raynsford Mann is a naturalist, occultist, Buddhist and Taoist. In 1982, Mann developed a technique for abstract photography, applied “Rayonism” into photographic works. Mann staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Mann’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Mann’s works have been quoted by the scholars many times, making Mann one of the highly cited technological, artistic, and managing public administrators in the academia. Mann was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.
Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa
In 1980, Mann obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.
Early Career
In 1989, Mann instituted Mann’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.
Study Abroad and Immigration into the United Kingdom
In 1998, Mann studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan, Wales for a master of science in real estate appraisal. Until the summer of 2000, Mann completed an academic course on “Towns through the Ages” from Christ Church at the University of Oxford.
PHILOSOPHICAL VIEWS
Mann is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand Theophilus Raynsford Mann. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.
Back in the 1990s when Mann just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.
During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Mann understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?
FAIRNESS and JUSTICE
As Theophilus Raynsford Mann’s saying are:
“Touching Fairness and Justice”
Feel good about themselves, but do not know the sufferings of the people...
Who can get easy life like them?
What is profile of modern society?
What type and style is truly solemn for this society identify?
Where “the characterization” is? Who can see? Did you see it?
《感動的公平與正義》
自我感覺良好, 不知民間疾苦...
誰能得到安逸的生活如同他們一樣？
這是個什麼樣子的社會？
這個社會認定什麼樣的類型和風格是真正莊重的?
「特徵」在那裡？誰可以看到？你看到了嗎？
Jurisprudence and Political Philosophy and Perspectives
Mann ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Mann will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.
According as Mann’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.
The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.
Mann had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.
Right now, Mann studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Mann would like to do “something beautiful for `the unknown`”.
In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.
In present world, Mann really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.
No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.
The knowledge Mann has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.
Since 30 July of 1988, Mann settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Mann was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.
Mann had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.
The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.
Developed a Technique for Abstract Photography and Abstractionist
In 1982, Mann developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Mann was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.
Photographic Exhibitions
Theophilus Raynsford Mann Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.
一九八三〜八四年中華民國臺灣 馬天亮攝影巡迴邀請展
Theophilus Raynsford Mann Photographic Exhibition of Rayonism (32 individual exhibitions) 1983~1985.
馬天亮『光影』攝影特展（個人展32場）1983〜1985年.
Mann staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Mann was the first exhibitor around the country. All of the invited displays were by the Taiwan’s Government, cultural and artistic organisations, and sponsors. Mann’s earliest exhibition took place in the National Taiwan Arts Education Center (Museum) on 19 December 1983 when Mann was 25 years old; Mann was the youngest exhibitor in the history of the Center in any solo exhibitions. The Center that was opened in March 1957, kept a collection of Mann’s work. It is currently updating the Center’s internal organisation and strengthening co-operation with leading centers and museums around the world. Meanwhile, it widened the center’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.
Modernization in the Modern Abstract Arts of Taiwan
Mann’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.
In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Mann may sprout, grow and bloom. Mann aims to provide an educational stimulus for society by introducing his works - Mann can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Mann believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Mann should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.
Became an Author and a Scholar
In 1980, Theophilus Raynsford Mann completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Mann was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Mann’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Mann was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News
Publication “Theophilus Raynsford Mann Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Mann’s writings.
Authorship
Mann’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Mann was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Mann one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Mann’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.
Became an Academic and Film Director
Today, Mann is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Mann is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei.
Director Works:
FILMS:
Experimental Film: “New Image for the Spring” © 1982
Abstract Films:
“Rayonnisme 110124” © 2011
www.youtube.com/watch?v=M0ghIxV0LBo&feature=youtu.be
www.youtube.com/watch?v=PC_r2CO-UJs&feature=youtu.be
www.flickr.com/photos/124141020@N05/17893335268/in/datepo...
“Rayonism 110124” © 2011
www.youtube.com/watch?v=1Ph8qb2Wjps&feature=youtu.be
www.flickr.com/photos/124141020@N05/17979015641/in/photos...
www.youtube.com/watch?v=IN1e07X4AEc&feature=youtu.be
“Light Dancing 110124” © 2011
www.youtube.com/watch?v=DmCVSjG1KEk&feature=youtu.be
www.flickr.com/photos/124141020@N05/17553751944/in/photos...
“Birth” © 2011
www.youtube.com/watch?v=zoG3cxICeEY
www.flickr.com/photos/124141020@N05/17797502869/in/datepo...
“Fantasy in Dream” © 2011
www.youtube.com/watch?v=pkcmrMmF_gc&feature=youtu.be
www.flickr.com/photos/124141020@N05/18115536036/in/photos...
“floating” © 2011
www.youtube.com/watch?v=2xFOdzM3T9Y&feature=youtu.be
www.flickr.com/photos/124141020@N05/17525813743/in/photos...
“Optical Rotation” © 2011
www.youtube.com/watch?v=a48BPHplf4Q&feature=youtu.be
www.flickr.com/photos/124141020@N05/17576816593/in/photos...
Documentary Films:
“Spider” 130921 © 2013
www.youtube.com/watch?v=flSg_KZC8T4&feature=youtu.be
www.flickr.com/photos/124141020@N05/17482109753/in/photos...
“Fighting by Spider” © 2011
www.youtube.com/watch?v=Tcpkc6niMiY&feature=youtu.be
www.flickr.com/photos/124141020@N05/18201816521/in/photos...
“Spider's Living” © 2011
www.youtube.com/watch?v=vWjYRRTsltI&feature=youtu.be
www.flickr.com/photos/124141020@N05/18208449565/in/photos...
“London Buddha Day Festival, UK 150510 英國倫敦浴佛節” © 2015
www.youtube.com/watch?v=1mcPNaQtWu8&feature=youtu.be
www.flickr.com/photos/124141020@N05/17883706816/
www.youtube.com/watch?v=RApsQA2Km1w
Theophilus Raynsford Mann 馬天亮導演 - YouTube
www.youtube.com/watch?v=ijotODxZkNo&list=LLosvuIOImSV...
www.youtube.com/channel/UCosvuIOImSVgFru84i9omOQ/videos
www.youtube.com/playlist?list=LLosvuIOImSVgFru84i9omOQ
Bing Videos
www.bing.com/videos/search?q=Theophilus+Raynsford+Mann&am...
Yahoo Video
video.search.yahoo.com/search/video;_ylt=A2KLqIJi82hVnk0A...
Google Search
www.google.co.uk/search?client=aff-cs-360se&ie=UTF-8&...
Drama Films:
“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)
FASHION SHOWS:
New Image for the Spring of Shapely Models International © 1982
High Lights on the Summer and Fall Fashion of Shapely Models Int’l © 1982
ART EXHIBITIONS:
The Cadillac Club International Fine Arts Exhibition © 1981
The Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts © 1981
Musician Work:
MUSIC COMPOSITION:
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) © 1977, © 1980, © 1981, © 1983, the theme was based on “The Soul's Sentimentalizing”.
PHOTOGRAPHIC ALBUMS:
Portrait and Landscape in France © 2000
Portrait and Landscape in Scotland © 2001
Portrait and Landscape in England © 2009
Portrait at Queen Mary, University of London © 2010
Rayonism of London © 2011
Portrait at The University of Nottingham, United Kingdom © 2011
Snowy Southeast London, United Kingdom © 2012
Male Teeth of Great Britain © 2012
Long-horned Grasshopper of London, England © 2012
Tettigoniidae of the United Kingdom © 2012
Spider of London, United Kingdom © 2012, © 2013
Portrait at King's College London © 2013
Buddha 佛, London, United Kingdom © 2014
Summer Flowers of London © 2014
London Buddha Festival, UK 150510 英國倫敦浴佛節 © 2015
www.youtube.com/watch?v=ijotODxZkNo
The Art of Buddhist Sculpture in London Buddha Festival, UK © 2015
英國倫敦浴佛節佛陀雕塑藝術, music “Gymnopedie No. 3”, “Gymnopédies”
www.youtube.com/watch?v=dQqyefiuAYY
BOOKS:
Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.
“Album of the Cadillac Club International Fine Arts Exhibition” © 1981
“Album of the Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts” © 1981
“Album of New Image for the Spring of Shapely Models International” © 1982
“Album of High Lights on the Summer and Fall Fashion of Shapely Models Int’l” © 1982
“Romantic Carol” © 1982
Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985
新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985
New version of scenario original “The Soul's Sentimentalizing” (to be published)
「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!
Individual biography, to be published)
“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)
「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)
「氣壯山海‧頂天立地‧民富國強‧白金時代」 “Full of power and grandeur thrusts onto the mountain and ocean, towering a great height from earth reaching the sky for my people with good fortune and my country become stronger, builds a platinum era - white golden age.” (Chinese version for my way towards national election)
Research Interests:
University of Oxford
Research Studies in Archaeology:
Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.
National Taiwan University
Graduate Certificate,
Graduate Institute of Electrical Engineering:
Mann’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.
University of Glamorgan
M.Sc. Course,
Master of Science in Real Estate Appraisal:
Mann’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.
National Sun Yat-Sen University
Postgraduate Certificate,
Postgraduate Studies in Computing:
Mann’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.
Associations:
Member of The Kaohsiung Life Line Association since 11 January 1979, an association established in the USA.
Member of The Society of Youth Writers, Tien (Catholic) Educational Center, Taipei since 1980.
Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)
Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.
Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.
On 15 March 1989, Mann promoted and founded the Consortium Juridical Person Mr. Theophilus Raynsford Mann Social Benefit Foundation 財團法人馬天亮先生社會公益基金會籌備處 (Social Charity 社會慈善事業) in Taiwan.
near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...
Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.
Honours:
Listed on ‘Taiwan Who’s Who In Business’, © 1984, © 1987, and © 1989 Harvard Management Service.
中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.
On 26 August 1985, Mann was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.
Careers:
Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:
Academia,
Teaching and Research:
business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.
教學與研究：
企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和製作影片。
Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:
consultants of immigration, translations, and legal services.
永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：
移民事務，翻譯和法律服務。
Computer Hardware and Networking Engineer at Mann Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:
Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.
計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。
Film Director and Photographer at Shapely Studio of Creative & Cultural Industries, 2 April 2007 to present in London, United Kingdom:
1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.
Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:
Social Reform in Taiwan
《魂韻》(衿契吐蕊) - 馬天亮22歲寫的電影原著。Theophilus Raynsford Mann (TianLiang Maa) wrote “Hun Yun” (Jin Qi Tu Rui), scenario original “The Soul’s Sentimentalizing” © 1980, 1981, 1983, was at the age of 22.
Website
mtltwp.pixnet.net/album/set/1265174
photo.roodo.com/photos/mtltwp/albums/small/100469.html
www.facebook.com/hunyun22/info
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Mann was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.
Website
mtltwp.pixnet.net/album/set/1265208
www.facebook.com/sonate1c/info
LINKS:
University of California, Berkeley
berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...
berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...
oskicat.berkeley.edu/record=b11283690~S1
University of Michigan
mirlyn.lib.umich.edu/Record/006237256
catalog.hathitrust.org/Record/006237256
WorldCat® Identities
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www.worldcat.org/wcidentities/np-ma,%20tianliang$1958
Google Books
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books.google.co.uk/books?id=JfxnMwEACAAJ&dq=editions:...
scholar.google.com/scholar?cluster=3569983911138966023&am...
National Bibliographic Information Network (NBINet)
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192.83.186.170/search*cht/a%E9%A6%AC%E5%A4%A9%E4%BA%AE
National Yang Ming University 國立陽明大學
library.ym.edu.tw/search~S7*cht?/tThe+Soul%27s+and+sentim...
National Taiwan University of Science and Technology 國立臺灣科技大學
millennium.lib.ntust.edu.tw/record=b1016706~S1
國家圖書館 期刊文獻資訊網, 臺灣期刊論文索引
readopac3.ncl.edu.tw/nclJournal/search/search_result.jsp?...
聲音藝術的審美角度, 大學雜誌, 天然
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為文化中心把脈, 幼獅文藝
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科學家與守財奴, 中國地方自治
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画像検索
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HOMEPAGE
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Abstract Films:
Rayonnisme © 2011
Rayonism © 2011
Light Dancing © 2011
Birth © 2011
Fantasy in Dream © 2011
floating © 2011
Optical Rotation © 2011
Documentary Films:
Spider © 2013
Fighting by Spider © 2011
Spider's Living © 2011
Spider's Living © 2011 (part I)
London Buddha Day Festival, UK 英國倫敦浴佛節 © 2015
The Art of Buddhist Sculpture in London Buddha Festival, UK © 2015
英國倫敦浴佛節佛陀雕塑藝術
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Director Theophilus Raynsford Mann
~ a Taiwanese social reformer, philosopher, photographer, and film director
“Do Everything for My People”
馬天亮導演
~ 臺灣的社會改革者，哲學家，攝影師，和電影導演
《造福人民》
SUMMARY
Theophilus Raynsford Mann is a naturalist, occultist, Buddhist and Taoist. In 1982, Mann developed a technique for abstract photography, applied “Rayonism” into photographic works. Mann staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Mann’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Mann’s works have been quoted by the scholars many times, making Mann one of the highly cited technological, artistic, and managing public administrators in the academia. Mann was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.
Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa
In 1980, Mann obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.
Early Career
In 1989, Mann instituted Mann’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.
Study Abroad and Immigration into the United Kingdom
In 1998, Mann studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan, Wales for a master of science in real estate appraisal. Until the summer of 2000, Mann completed an academic course on “Towns through the Ages” from Christ Church at the University of Oxford.
PHILOSOPHICAL VIEWS
Mann is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand Theophilus Raynsford Mann. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.
Back in the 1990s when Mann just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.
During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Mann understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?
FAIRNESS and JUSTICE
As Theophilus Raynsford Mann’s saying are:
“Touching Fairness and Justice”
Feel good about themselves, but do not know the sufferings of the people...
Who can get easy life like them?
What is profile of modern society?
What type and style is truly solemn for this society identify?
Where “the characterization” is? Who can see? Did you see it?
《感動的公平與正義》
自我感覺良好, 不知民間疾苦...
誰能得到安逸的生活如同他們一樣？
這是個什麼樣子的社會？
這個社會認定什麼樣的類型和風格是真正莊重的?
「特徵」在那裡？誰可以看到？你看到了嗎？
Jurisprudence and Political Philosophy and Perspectives
Mann ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Mann will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.
According as Mann’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.
The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.
Mann had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.
Right now, Mann studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Mann would like to do “something beautiful for `the unknown`”.
In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.
In present world, Mann really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.
No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.
The knowledge Mann has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.
Since 30 July of 1988, Mann settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Mann was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.
Mann had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.
The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.
Developed a Technique for Abstract Photography and Abstractionist
In 1982, Mann developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Mann was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.
Photographic Exhibitions
Theophilus Raynsford Mann Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.
一九八三〜八四年中華民國臺灣 馬天亮攝影巡迴邀請展
Theophilus Raynsford Mann Photographic Exhibition of Rayonism (32 individual exhibitions) 1983~1985.
馬天亮『光影』攝影特展（個人展32場）1983〜1985年.
Mann staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Mann was the first exhibitor around the country. All of the invited displays were by the Taiwan’s Government, cultural and artistic organisations, and sponsors. Mann’s earliest exhibition took place in the National Taiwan Arts Education Center (Museum) on 19 December 1983 when Mann was 25 years old; Mann was the youngest exhibitor in the history of the Center in any solo exhibitions. The Center that was opened in March 1957, kept a collection of Mann’s work. It is currently updating the Center’s internal organisation and strengthening co-operation with leading centers and museums around the world. Meanwhile, it widened the center’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.
Modernization in the Modern Abstract Arts of Taiwan
Mann’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.
In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Mann may sprout, grow and bloom. Mann aims to provide an educational stimulus for society by introducing his works - Mann can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Mann believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Mann should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.
Became an Author and a Scholar
In 1980, Theophilus Raynsford Mann completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Mann was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Mann’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Mann was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News
Publication “Theophilus Raynsford Mann Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Mann’s writings.
Authorship
Mann’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Mann was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Mann one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Mann’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.
Became an Academic and Film Director
Today, Mann is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Mann is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei.
Director Works:
FILMS:
Experimental Film: “New Image for the Spring” © 1982
Abstract Films:
“Rayonnisme 110124” © 2011
www.youtube.com/watch?v=M0ghIxV0LBo&feature=youtu.be
www.youtube.com/watch?v=PC_r2CO-UJs&feature=youtu.be
www.flickr.com/photos/124141020@N05/17893335268/in/datepo...
“Rayonism 110124” © 2011
www.youtube.com/watch?v=1Ph8qb2Wjps&feature=youtu.be
www.flickr.com/photos/124141020@N05/17979015641/in/photos...
www.youtube.com/watch?v=IN1e07X4AEc&feature=youtu.be
“Light Dancing 110124” © 2011
www.youtube.com/watch?v=DmCVSjG1KEk&feature=youtu.be
www.flickr.com/photos/124141020@N05/17553751944/in/photos...
“Birth” © 2011
www.youtube.com/watch?v=zoG3cxICeEY
www.flickr.com/photos/124141020@N05/17797502869/in/datepo...
“Fantasy in Dream” © 2011
www.youtube.com/watch?v=pkcmrMmF_gc&feature=youtu.be
www.flickr.com/photos/124141020@N05/18115536036/in/photos...
“floating” © 2011
www.youtube.com/watch?v=2xFOdzM3T9Y&feature=youtu.be
www.flickr.com/photos/124141020@N05/17525813743/in/photos...
“Optical Rotation” © 2011
www.youtube.com/watch?v=a48BPHplf4Q&feature=youtu.be
www.flickr.com/photos/124141020@N05/17576816593/in/photos...
Documentary Films:
“Spider” 130921 © 2013
www.youtube.com/watch?v=flSg_KZC8T4&feature=youtu.be
www.flickr.com/photos/124141020@N05/17482109753/in/photos...
“Fighting by Spider” © 2011
www.youtube.com/watch?v=Tcpkc6niMiY&feature=youtu.be
www.flickr.com/photos/124141020@N05/18201816521/in/photos...
“Spider's Living” © 2011
www.youtube.com/watch?v=vWjYRRTsltI&feature=youtu.be
www.flickr.com/photos/124141020@N05/18208449565/in/photos...
“London Buddha Day Festival, UK 150510 英國倫敦浴佛節” © 2015
www.youtube.com/watch?v=1mcPNaQtWu8&feature=youtu.be
www.flickr.com/photos/124141020@N05/17883706816/
www.youtube.com/watch?v=RApsQA2Km1w
Theophilus Raynsford Mann 馬天亮導演 - YouTube
www.youtube.com/watch?v=ijotODxZkNo&list=LLosvuIOImSV...
www.youtube.com/channel/UCosvuIOImSVgFru84i9omOQ/videos
www.youtube.com/playlist?list=LLosvuIOImSVgFru84i9omOQ
Bing Videos
www.bing.com/videos/search?q=Theophilus+Raynsford+Mann&am...
Yahoo Video
video.search.yahoo.com/search/video;_ylt=A2KLqIJi82hVnk0A...
Google Search
www.google.co.uk/search?client=aff-cs-360se&ie=UTF-8&...
Drama Films:
“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)
FASHION SHOWS:
New Image for the Spring of Shapely Models International © 1982
High Lights on the Summer and Fall Fashion of Shapely Models Int’l © 1982
ART EXHIBITIONS:
The Cadillac Club International Fine Arts Exhibition © 1981
The Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts © 1981
Musician Work:
MUSIC COMPOSITION:
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) © 1977, © 1980, © 1981, © 1983, the theme was based on “The Soul's Sentimentalizing”.
PHOTOGRAPHIC ALBUMS:
Portrait and Landscape in France © 2000
Portrait and Landscape in Scotland © 2001
Portrait and Landscape in England © 2009
Portrait at Queen Mary, University of London © 2010
Rayonism of London © 2011
Portrait at The University of Nottingham, United Kingdom © 2011
Snowy Southeast London, United Kingdom © 2012
Male Teeth of Great Britain © 2012
Long-horned Grasshopper of London, England © 2012
Tettigoniidae of the United Kingdom © 2012
Spider of London, United Kingdom © 2012, © 2013
Portrait at King's College London © 2013
Buddha 佛, London, United Kingdom © 2014
Summer Flowers of London © 2014
London Buddha Festival, UK 150510 英國倫敦浴佛節 © 2015
www.youtube.com/watch?v=ijotODxZkNo
The Art of Buddhist Sculpture in London Buddha Festival, UK © 2015
英國倫敦浴佛節佛陀雕塑藝術, music “Gymnopedie No. 3”, “Gymnopédies”
www.youtube.com/watch?v=dQqyefiuAYY
BOOKS:
Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.
“Album of the Cadillac Club International Fine Arts Exhibition” © 1981
“Album of the Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts” © 1981
“Album of New Image for the Spring of Shapely Models International” © 1982
“Album of High Lights on the Summer and Fall Fashion of Shapely Models Int’l” © 1982
“Romantic Carol” © 1982
Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985
新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985
New version of scenario original “The Soul's Sentimentalizing” (to be published)
「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!
Individual biography, to be published)
“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)
「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)
「氣壯山海‧頂天立地‧民富國強‧白金時代」 “Full of power and grandeur thrusts onto the mountain and ocean, towering a great height from earth reaching the sky for my people with good fortune and my country become stronger, builds a platinum era - white golden age.” (Chinese version for my way towards national election)
Research Interests:
University of Oxford
Research Studies in Archaeology:
Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.
National Taiwan University
Graduate Certificate,
Graduate Institute of Electrical Engineering:
Mann’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.
University of Glamorgan
M.Sc. Course,
Master of Science in Real Estate Appraisal:
Mann’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.
National Sun Yat-Sen University
Postgraduate Certificate,
Postgraduate Studies in Computing:
Mann’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.
Associations:
Member of The Kaohsiung Life Line Association since 11 January 1979, an association established in the USA.
Member of The Society of Youth Writers, Tien (Catholic) Educational Center, Taipei since 1980.
Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)
Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.
Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.
On 15 March 1989, Mann promoted and founded the Consortium Juridical Person Mr. Theophilus Raynsford Mann Social Benefit Foundation 財團法人馬天亮先生社會公益基金會籌備處 (Social Charity 社會慈善事業) in Taiwan.
near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...
Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.
Honours:
Listed on ‘Taiwan Who’s Who In Business’, © 1984, © 1987, and © 1989 Harvard Management Service.
中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.
On 26 August 1985, Mann was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.
Careers:
Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:
Academia,
Teaching and Research:
business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.
教學與研究：
企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和製作影片。
Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:
consultants of immigration, translations, and legal services.
永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：
移民事務，翻譯和法律服務。
Computer Hardware and Networking Engineer at Mann Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:
Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.
計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。
Film Director and Photographer at Shapely Studio of Creative & Cultural Industries, 2 April 2007 to present in London, United Kingdom:
1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.
Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:
Social Reform in Taiwan
《魂韻》(衿契吐蕊) - 馬天亮22歲寫的電影原著。Theophilus Raynsford Mann (TianLiang Maa) wrote “Hun Yun” (Jin Qi Tu Rui), scenario original “The Soul’s Sentimentalizing” © 1980, 1981, 1983, was at the age of 22.
Website
mtltwp.pixnet.net/album/set/1265174
photo.roodo.com/photos/mtltwp/albums/small/100469.html
www.facebook.com/hunyun22/info
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Mann was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.
Website
mtltwp.pixnet.net/album/set/1265208
www.facebook.com/sonate1c/info
LINKS:
University of California, Berkeley
berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...
berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...
oskicat.berkeley.edu/record=b11283690~S1
University of Michigan
mirlyn.lib.umich.edu/Record/006237256
catalog.hathitrust.org/Record/006237256
WorldCat® Identities
www.worldcat.org/search?q=au%3AMa%2C+Tianliang%2C&dbl...
www.worldcat.org/wcidentities/np-ma,%20tianliang$1958
Google Books
books.google.co.uk/books?id=PkyaAAAAIAAJ&redir_esc=y
books.google.co.uk/books?id=JfxnMwEACAAJ&dq=editions:...
scholar.google.com/scholar?cluster=3569983911138966023&am...
National Bibliographic Information Network (NBINet)
nbinet3.ncl.edu.tw/search~S10?/a%7bu99AC%7d%7bu5929%7d%7b...
192.83.186.170/search*cht/a%E9%A6%AC%E5%A4%A9%E4%BA%AE
National Yang Ming University 國立陽明大學
library.ym.edu.tw/search~S7*cht?/tThe+Soul%27s+and+sentim...
National Taiwan University of Science and Technology 國立臺灣科技大學
millennium.lib.ntust.edu.tw/record=b1016706~S1
國家圖書館 期刊文獻資訊網, 臺灣期刊論文索引
readopac3.ncl.edu.tw/nclJournal/search/search_result.jsp?...
聲音藝術的審美角度, 大學雜誌, 天然
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為文化中心把脈, 幼獅文藝
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科學家與守財奴, 中國地方自治
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馬天亮教授
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画像検索
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HOMEPAGE
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Abstract Films:
Rayonnisme © 2011
Rayonism © 2011
Light Dancing © 2011
Birth © 2011
Fantasy in Dream © 2011
floating © 2011
Optical Rotation © 2011
Documentary Films:
Spider © 2013
Fighting by Spider © 2011
Spider's Living © 2011
Spider's Living © 2011 (part I)
London Buddha Day Festival, UK 英國倫敦浴佛節 © 2015
The Art of Buddhist Sculpture in London Buddha Festival, UK © 2015
英國倫敦浴佛節佛陀雕塑藝術
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Inspired by the hexagram #22 of the I Ching...!!!
An impressionnist photo safari concentrated mainly on a daily basis (or almost) on my small piece of planet of 55 000 square feet…!!!
A Thoreau "waldennienne" approach…!!!
Inspirée de l'hexagramme #22 du Yi King...!!!
Un safari photo impressioniste au quotidien concentré essentiellement (ou presque) sur un petit morceau de planète de 55 000 pieds carrés…!!!
Une démarche "waldennienne" à la Thoreau…!!!
Presidential Candidate 總統候選人
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Tianliang Ma
~ a Taiwanese social reformer, philosopher, photographer and film director
“Touching Fairness and Justice”
馬天亮
~ 臺灣的社會改革者，哲學家，攝影師，和電影導演
《感動的公平與正義》
TianLiang Maa, alternative spelling: Tianliang Ma, also known as Theophilus Raynsford Mann; Ma, Tianliang; Chinese: 馬天亮; 马天亮.
SUMMARY
TianLiang Maa is a naturalist, occultist, Buddhist and Taoist. In 1982, Maa developed a technique for abstract photography, applied “Rayonism” into photographic works. Maa staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Maa’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Maa’s works have been quoted by the scholars many times, making Maa one of the highly cited technological, artistic, and managing public administrators in the academia. Maa was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.
Early Life and Record of Genealogy
TianLiang Maa possesses both Taiwanese and German surnames from birth. Usually, whenever anyone asks Maa about where he comes from, he would reply “Formosa” as he grew up and was educated in the Far East and lives in Taiwanese and Japanese lifestyles. Moreover, he often teaches and educates younger generations based on the methods of the Far Eastern teaching he experienced when he was young, though he does not oppose the Western ways of teaching and thinking. Maa takes great pride in his roots, which go back 150 years (since 1864); Maa’s ancestry originates and creates generations, and prepares younger generations to succeed their personality and ethical standards and integrity.
Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa
In 1980, Maa obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.
In history, the Portuguese explorers discovered and called the island (Taiwan), “Formosa” (meaning “Beautiful Island”) in 1590. They are non-Chinese people; it was long a Chinese and Japanese pirate base. Fighting continued, between its original inhabitants of Taiwanese and the Chinese settlers, into the 19th century. In 1894-95 first Sino-Japanese War that ended in Manchus of the Qing (Ching) dynasty defeat, the late Manchu Qing Government forced to cede Formosa to Japan. This result was made by the Treaty of Shomonoseki in 1895 and remained under Japanese control until the end of the Second World War. Early on, Taiwan was conquered by the Qing in 1683 and for the first time became part of older China dynasty. However, today, the home country of Maa’s origin has around 165 institutions (93 universities) of higher education, which now has one of the best-educated populations in Asia. Among the major public (state) ones are the National Taiwan University (NTU) at Taipei, and National Sun Yat-Sen University (NSYSU) at Kaohsiung. NSYSU is also called National Chun-Shan University; according to Times Higher Education 2010-2011, NSYSU ranks as the 3rd university in Taiwan, 21st in Asia, and 163rd worldwide. National Taiwan University is ranked 51 to 60 ranks on Times Higher Education World University Rankings - Top Universities by Reputation 2013, the United Kingdom (see www.timeshighereducation.co.uk/world-university-rankings/...); King's College London (KCL) (21st in the world and 6th in Europe in the 2010, QS World University Rankings), the University of London, and University of Southern California (is one of the world's leading private research universities, located in the heart of Los Angeles), afterward.
Backing to Maa’s early school-time of Taiwan Provincial Kaohsiung Industrial Senior High School (Kaohsiung Municipal Kaohsiung Industrial High school), the professional technical education, which is equivalent to Advanced Level General Certificate of Education, commonly referred to as an A-level in the United Kingdom; China Electronic Engineering College, the distance learning programme, which is in equivalence as UK’s Diploma of Higher Education / Undergraduate Diploma (as an Associate Degree in the United States). An additional, his middle education was taught by the Kaohsiung Municipal Chihjh (Ci Sian) Junior High School; and Kaohsiung Municipal San Min Elementary School was his first school in Taiwan.
Early Career
In 1989, Maa instituted Maa’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.
Study Abroad and Immigration into the United Kingdom
In 1998, Maa studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan (Prifysgol Morgannwg) in Merthyr Tydfil, Pontypridd, Wales for a master of science in real estate appraisal. Until the summer of 2000, Maa completed an academic course on “Towns through the Ages” from Christ Church College at the University of Oxford (is ranked the 2nd place worldwide on The Times Higher Education, World University Rankings 2012-2013
www.timeshighereducation.co.uk/world-university-rankings/...) in England. Afterward, Maa immigrated into the United Kingdom in the early year of 2004.
PHILOSOPHICAL VIEWS
Maa is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand TianLiang Maa. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.
Back in the 1990s when Maa just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.
During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Maa understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?
FAIRNESS and JUSTICE
As TianLiang Maa’s (馬天亮) saying are:
“Touching Fairness and Justice”
Feel good about themselves, but do not know the sufferings of the people...
Who can get easy life like them?
What is profile of modern society?
What type and style is truly solemn for this society identify?
Where “the characterization” is? Who can see? Did you see it?
《感動的公平與正義》
自我感覺良好, 不知民間疾苦...
誰能得到安逸的生活如同他們一樣？
這是個什麼樣子的社會？
這個社會認定什麼樣的類型和風格是真正莊重的?
「特徵」在那裡？誰可以看到？你看到了嗎？
Jurisprudence and Political Philosophy and Perspectives
Maa ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Maa will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.
According as Maa’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.
The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.
Maa had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.
Right now, Maa studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Maa would like to do “something beautiful for `the unknown`”.
In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.
In present world, Maa really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.
No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.
The knowledge Maa has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.
Since 30 July of 1988, Maa settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Maa was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.
Maa had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.
The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.
Developed a Technique for Abstract Photography and Abstractionist
In 1982, Maa developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Maa was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.
Photographic Exhibitions
TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.
一九八三〜八四年中華民國臺灣 馬天亮攝影巡迴邀請展
TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism (32 individual exhibitions) 1983~1985.
馬天亮『光影』攝影特展（個人展32場）1983〜1985年.
Maa staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Maa was the first exhibitor around the country. All of the invited displays were by the Chinese Government, cultural and artistic organisations, and sponsors. Maa’s earliest exhibition took place in the National Taiwan Arts Education Institute (Museum) on 19 December 1983 when Maa was 25 years old; Maa was the youngest exhibitor in the history of the Institute in any solo exhibitions. The Institute that was opened in March 1957, kept a collection of Maa’s work. It is currently updating the Institute’s internal organisation and strengthening co-operation with leading institutes and museums around the world. Meanwhile, it widened the institute’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.
Modernization in the Modern Abstract Arts of Taiwan
Maa’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.
In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Maa may sprout, grow and bloom. Maa aims to provide an educational stimulus for society by introducing his works - Maa can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Maa believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Maa should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.
Became an Author and a Scholar
In 1980, TianLiang Maa completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Maa was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Maa’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Maa was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News Publication “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Maa’s writings.
Authorship
Maa’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Maa was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Maa one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Maa’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.
Became an Academic and Film Director
Today, Maa is a professor at Space Time Life Research Academy, and a photographer, film director, and computer engineer now live and work in London.
Director Works:
FILMS:
Experimental Film “New Image for the Spring” © 1982
Documentary Film “Rayonnisme” © 2011
“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)
FASHION SHOWS:
New Image for the Spring of Shapely Models International © 1982
High Lights on the Summer and Fall Fashion of Shapely Models Int’l © 1982
ART EXHIBITIONS:
The Cadillac Club International Fine Arts Exhibition © 1981
The Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts © 1981
Musician Work:
MUSIC COMPOSITION:
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) © 1977, © 1980, © 1981, © 1983, the theme was based on “The Soul's Sentimentalizing”.
PHOTOGRAPHIC ALBUMS:
Portrait and Landscape in France © 2000
Portrait and Landscape in Scotland © 2001
Portrait and Landscape in England © 2009
Portrait at Queen Mary, University of London © 2010
Rayonism of London © 2011
Portrait at The University of Nottingham, United Kingdom © 2011
Snowy London © 2012
Portrait at King's College London © 2013
BOOKS:
Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.
“Album of the Cadillac Club International Fine Arts Exhibition” © 1981
“Album of the Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts” © 1981
“Album of New Image for the Spring of Shapely Models International” © 1982
“Album of High Lights on the Summer and Fall Fashion of Shapely Models Int’l” © 1982
“Romantic Carol” © 1982
Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985
新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985
New version of scenario original “The Soul's Sentimentalizing” (to be published)
「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Upright” (individual biography, to be published)
“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)
「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)
Research Interests:
University of Oxford
Research Studies in Archaeology:
Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.
National Taiwan University
Graduate Certificate,
Graduate Institute of Electrical Engineering:
Maa’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.
University of Glamorgan
M.Sc. Course,
Master of Science in Real Estate Appraisal:
Maa’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.
National Sun Yat-Sen University
Postgraduate Certificate,
Postgraduate Studies in Computing:
Maa’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.
Associations:
Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)
Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.
Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.
On 15 March 1989, Maa promoted and founded the Consortium Juridical Person Mr. TianLiang Maa Social Benefit Foundation 財團法人馬天亮先生社會公益基金會 in Taiwan. near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...
Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.
Honours:
Listed on ‘Taiwan Who’s Who In Business’, © 1984, © 1987, and © 1989 Harvard Management Service.
中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.
On 26 August 1985, Maa was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.
Careers:
Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:
Academia,
Teaching and Research:
business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.
教學與研究：
企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和影片製作。
Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:
consultants of immigration, translations, and legal services.
永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：
移民事務，翻譯和法律服務。
Computer Hardware & Networking Engineer at Maa Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:
Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.
計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。
Film Director & Photographer at Photographer and Film Director (Shapely), 2 April 2007 to present in London, United Kingdom:
1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.
www.facebook.com/filmshapely/info
Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:
Social Reform in Taiwan
www.facebook.com/twreform/info
《魂韻》(衿契吐蕊) - 馬天亮22歲寫的電影原著。TianLiang Maa (Theophilus Raynsford Mann) wrote “Hun Yun” (Jin Qi Tu Rui), scenario original “The Soul’s Sentimentalizing” © 1980, 1981, 1983, was at the age of 22.
Website
mtltwp.pixnet.net/album/set/1265174
photo.roodo.com/photos/mtltwp/albums/small/100469.html
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Maa was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.
Website
LINKS:
University of California, Berkeley
berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...
berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...
oskicat.berkeley.edu/record=b11283690~S1
University of Michigan
mirlyn.lib.umich.edu/Record/006237256
catalog.hathitrust.org/Record/006237256
WorldCat® Identities
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Google Books
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National Bibliographic Information Network (NBINet)
nbinet3.ncl.edu.tw/search~S10?/a%7bu99AC%7d%7bu5929%7d%7b...
192.83.186.170/search*cht/a%E9%A6%AC%E5%A4%A9%E4%BA%AE
National Yang Ming University 國立陽明大學
library.ym.edu.tw/search~S7*cht?/tThe+Soul%27s+and+sentim...
National Taiwan University of Science and Technology 國立臺灣科技大學
millennium.lib.ntust.edu.tw/record=b1016706~S1
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國家圖書館 期刊文獻資訊網, 臺灣期刊論文索引
readopac3.ncl.edu.tw/nclJournal/search/search_result.jsp?...
聲音藝術的審美角度, 大學雜誌, 天然
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為文化中心把脈, 幼獅文藝
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科學家與守財奴, 中國地方自治
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Cœur des sciences de l’UQAM, Montréal
« Installation médiatique à ciel ouvert
L’œuvre audiovisuelle Orée des bois, réalisée par Ælab, se déploie autour du thème de la phénologie de l’arbre, soit l’étude des variations des phénomènes saisonniers, en relation avec le climat. Elle se concentre notamment sur la croissance d’un bouleau jaune pendant la période de mai à novembre 2021. Une série de visualisations des processus internes de cette essence emblématique du Québec se marie aux chronophotographies (time-lapse) de l’arbre captées par les scientifiques sur le terrain de recherche à Sainte-Émélie-de-l’Énergie dans Lanaudière.
Aperçus photo
Activités complémentaires
Avec Orée des bois, MÉDIANE propose un espace de réflexions, d’expérimentations et de rencontres. Des activités complémentaires de nature artistique, philosophique et écologique permettront aux publics de se familiariser avec les plantes médicinales, l’ethnographie sensorielle, des actions avec les arbres, le labeur et le déplacement forcé, la circulation des images d’œuvres d’art dans le cyberespace et la transversalité. Toutes et tous pourront également prendre part aux ateliers de cartographie collective et de dessin spéculatif phénologique. »
Équipe /Team: Bouleau jaune. Conception et réalisation: Ælab (Gisèle Trudel et Stéphane Claude). Direction technique: Alexis Bellavance (2e cycle, Concordia). Dendromètre. Tuiles DEL. Haut-parleurs. Plans 3D et rendus architecturaux: Kévin Pinvidic (3e cycle, Concordia). Température. Touch Designer: Marie-Eve Morissette (2e cycle, NAD-UQAC, Laboratoire Mimesis). Capteurs du flux de la sève. Sapin Baumier. Senseurs météo: Jihen Ben Chikha (2e cycle, ÉAVM-UQAM). Peuplier Faux-Tremble. Structures d’échafaudages. Nicolas Paulette. Bois. Assistant∙e∙s de recherche et de production: Amélie Brisson-Darveau, chantal t paris (3e cycle DÉPA-UQAM), Manon Huberland (3e cycle, Études littéraires, UQAM); Katia Battou (1er cycle, Faculté Communication, UQAM); Joanni Grenier, Alvaro Marinho, Mélodie Claire Jetté, Laurence Dauphinais, Carlos Viani, Antoine Caron, Caroline Pierret (2e cycle, ÉAVM-UQAM); Pier Olivier Bourgault (SAV-UQAM). Bouleau de papier. Soleil. Humidité. Coeur des sciences. Asphalt. Design graphique: Alvaro Marinho (2e cycle, ÉAVM-UQAM). Câblages. Internet. Eau. Pluie. Collègues: Daniel Kneeshaw, Christoforos Pappas (SmartForests), Jason Pomrenski et Max Boutin (Hexagram-UQAM), Sébastien Laffitte-Fitou, Amélie Patenaude d’Amours et Piero Facchin (Service des immeubles, UQAM). Sol. Vent. Ste-Émilie-de-l’Énergie.
mediane.uqam.ca/oree-des-bois-communique-press-release/
ANGLO-SAXON, Continental Sceattas. Circa 715-750. AR Sceatt (13mm, 0.83 g). Hexagon (Star of David/Herstal) type. Mint in Austrasia or Frisia. Cross within Star of David-like design; pellets around / Central cross with radiating lines around and cross above. OdV&M, Hexagram 103 (this coin); Abramson 109.10; Metcalf p. 256–8; SCBI –; EMC 2001.1261; North –; SCBC 796. VF, toned, a little porosity. Rare.
From the Dr. JDR Collection. Ex Finn FPL 17 (1999), lot 67.
TRITONXXI, 1344
Cœur des sciences de l’UQAM, Montréal
« Installation médiatique à ciel ouvert
L’œuvre audiovisuelle Orée des bois, réalisée par Ælab, se déploie autour du thème de la phénologie de l’arbre, soit l’étude des variations des phénomènes saisonniers, en relation avec le climat. Elle se concentre notamment sur la croissance d’un bouleau jaune pendant la période de mai à novembre 2021. Une série de visualisations des processus internes de cette essence emblématique du Québec se marie aux chronophotographies (time-lapse) de l’arbre captées par les scientifiques sur le terrain de recherche à Sainte-Émélie-de-l’Énergie dans Lanaudière.
Aperçus photo
Activités complémentaires
Avec Orée des bois, MÉDIANE propose un espace de réflexions, d’expérimentations et de rencontres. Des activités complémentaires de nature artistique, philosophique et écologique permettront aux publics de se familiariser avec les plantes médicinales, l’ethnographie sensorielle, des actions avec les arbres, le labeur et le déplacement forcé, la circulation des images d’œuvres d’art dans le cyberespace et la transversalité. Toutes et tous pourront également prendre part aux ateliers de cartographie collective et de dessin spéculatif phénologique. »
Équipe /Team: Bouleau jaune. Conception et réalisation: Ælab (Gisèle Trudel et Stéphane Claude). Direction technique: Alexis Bellavance (2e cycle, Concordia). Dendromètre. Tuiles DEL. Haut-parleurs. Plans 3D et rendus architecturaux: Kévin Pinvidic (3e cycle, Concordia). Température. Touch Designer: Marie-Eve Morissette (2e cycle, NAD-UQAC, Laboratoire Mimesis). Capteurs du flux de la sève. Sapin Baumier. Senseurs météo: Jihen Ben Chikha (2e cycle, ÉAVM-UQAM). Peuplier Faux-Tremble. Structures d’échafaudages. Nicolas Paulette. Bois. Assistant∙e∙s de recherche et de production: Amélie Brisson-Darveau, chantal t paris (3e cycle DÉPA-UQAM), Manon Huberland (3e cycle, Études littéraires, UQAM); Katia Battou (1er cycle, Faculté Communication, UQAM); Joanni Grenier, Alvaro Marinho, Mélodie Claire Jetté, Laurence Dauphinais, Carlos Viani, Antoine Caron, Caroline Pierret (2e cycle, ÉAVM-UQAM); Pier Olivier Bourgault (SAV-UQAM). Bouleau de papier. Soleil. Humidité. Coeur des sciences. Asphalt. Design graphique: Alvaro Marinho (2e cycle, ÉAVM-UQAM). Câblages. Internet. Eau. Pluie. Collègues: Daniel Kneeshaw, Christoforos Pappas (SmartForests), Jason Pomrenski et Max Boutin (Hexagram-UQAM), Sébastien Laffitte-Fitou, Amélie Patenaude d’Amours et Piero Facchin (Service des immeubles, UQAM). Sol. Vent. Ste-Émilie-de-l’Énergie.
mediane.uqam.ca/oree-des-bois-communique-press-release/