technologically photos on Flickr

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Maher: Ready to Take on the World by Sean Setters

6 9

Maher will be graduating from Tennessee Technological University soon, so he wanted some graduation photos done. We set up right on the Quad and used the iconic Derryberry Hall as our backdrop. It all came together quite nicely if I do say so myself.

Press "L"

strobist: 1 White Lighting Ultrazap 1600, camera right, diffused by a Paul C. Buff Large Foldabe Octabox. 1 White Lightning Ultrazap 1600, camera left, diffused by a 64" PLM with diffusion cover in place. 1 White Lightning Ultrazap 1600, camera right (behind subject), diffused by an 8"x36" stripbox. Flashes triggered via Cybersyncs and Cyber Commander; powered via Vagabond II and Innovatronix Explorer XT. A CPL (circular polarizer) was used.

College on a Hill by Brandon Bartoszek

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Montana Technological University

Technological revolution - Cultural Revolution by chineseposters.net

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Designer: Teachers' and students' of the Central Academy of Industrial Design collective work (中央工艺美术学院师生集体创作)

1958, June

Technological revolution - Cultural Revolution

Jishu geming - Wenhua geming (技术革命文化革命)

Call nr.: BG E37/771 (Landsberger collection)

More? See: chineseposters.net

floating 2011 by Photographer Theophilus Raynsford Mann 馬天亮攝影師

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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:

Abstract Films:

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...

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

www.youtube.com/watch?v=DmCVSjG1KEk&feature=youtu.be

www.flickr.com/photos/124141020@N05/17553751944/in/photos...

www.youtube.com/watch?v=zoG3cxICeEY

www.flickr.com/photos/124141020@N05/17797502869/in/datepo...

www.youtube.com/watch?v=pkcmrMmF_gc&feature=youtu.be

www.flickr.com/photos/124141020@N05/18115536036/in/photos...

www.youtube.com/watch?v=2xFOdzM3T9Y&feature=youtu.be

www.flickr.com/photos/124141020@N05/17525813743/in/photos...

www.youtube.com/watch?v=a48BPHplf4Q&feature=youtu.be

www.flickr.com/photos/124141020@N05/17576816593/in/photos...

Documentary Films:

www.youtube.com/watch?v=flSg_KZC8T4&feature=youtu.be

www.flickr.com/photos/124141020@N05/17482109753/in/photos...

www.youtube.com/watch?v=Tcpkc6niMiY&feature=youtu.be

www.flickr.com/photos/124141020@N05/18201816521/in/photos...

www.youtube.com/watch?v=vWjYRRTsltI&feature=youtu.be

www.flickr.com/photos/124141020@N05/18208449565/in/photos...

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:

ART EXHIBITIONS:

Musician Work:

MUSIC COMPOSITION:

PHOTOGRAPHIC ALBUMS:

www.youtube.com/watch?v=ijotODxZkNo

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 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:

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.

www.facebook.com/stlres

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.

www.facebook.com/elcits

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.

www.facebook.com/maaelec

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.

www.facebook.com/sscci

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

Website

mtltwp.pixnet.net/album/set/1265174

album.blog.yam.com/mtltwp

photo.roodo.com/photos/mtltwp/albums/small/100469.html

www.facebook.com/hunyun22/info

www.facebook.com/hy22tss/info

www.facebook.com/tsstrm/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

www.facebook.com/piano1c/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...

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Chinese alchemy is an ancient Chinese scientific and technological approach to alchemy, a part of the larger tradition of Taoist body-spirit cultivation developed from the traditional Chinese understanding of medicine and the body. by Hughes Songe

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Chinese alchemy is an ancient Chinese scientific and technological approach to alchemy, a part of the larger tradition of Taoist body-spirit cultivation developed from the traditional Chinese understanding of medicine and the body. According to original texts such as the Cantong qi, the body is understood as the focus of cosmological processes summarized in the five agents, or wu xing, the observation and cultivation of which leads the practitioner into greater alignment with the operation of the Tao, the great cosmological principle of everything. Therefore, the traditional view in China is that alchemy focuses mainly on the purification of one's spirit and body in the hopes of gaining immortality through the practice of Qigong and/or consumption and use of various concoctions known as alchemical medicines or elixirs, each of which having different purposes.

Pao zhi (Pao chi) cites the pharmacological processing (of Chinese materia medica) as used in the practice of Traditional Chinese Medicine, such as honey or wine frying and roasting with toxic metals such as mercury, lead, and arsenic.[1]

According to J.C. Cooper's Chinese Alchemy: The Taoist Quest for Immortality, Taoism had two distinct parts, the classical Tao Chia, which was mystical and stemmed primarily from Laozi and Zhuangzi, and the more popular Tao Chiao, which was the popular, magical and alchemical side of Taoism. Cooper states that a common viewpoint is that "classical Taoism [Daoism] was the original but was too austere and rarefied for the general populace ... [but] Tao Chiao fulfilled the day-to-day needs of the people."

Process and purpose

By refining bases into gold, the alchemist believed that immortal life would be delivered if the "fake" or synthetic gold was ingested. The idea that fake gold was superior to real gold arose because the alchemists believed the combination of a variety of substances (and the transformation of these substances through roasting or burning) gave the final substance a spiritual value. It possesses a superior essence when compared to natural gold. (Cooper, 1990. Pg. 65) Gold and cinnabar (Jindan in Chinese) were the most sought-after substances to manipulate and ingest. They were believed to have longevity and could elongate the life of the consumer. Cinnabar is a mineral with a reddish-brown colour and is the most common source of mercury in nature.[2] It was used in the search for immortality because of the special significance of its colour, and the difficulty with which it was refined.

The colour of the cinnabar is significant to symbolic belief as well. The colour red in Chinese culture is considered to be the "zenith of the colour representing the sun, fire, royalty and energy." (Cooper, 1990. Pg 70) Cinnabar could also be roasted which produced a liquid form of silver known as quicksilver, which we know to be mercury. This substance was ingested but it could also be combined with sulphur and burned again to return to its natural form of cinnabar. "Cinnabar was the yang to quicksilver's yin" (Cooper, 1990. Pg 70). In China gold was quite rare, so it was usually imported from other surrounding countries. However, cinnabar could be refined in the mountains of Szechuan and Hunan Provinces in central China.

Although the majority of hsien (immortality) elixirs were combinations of jindan, many other elixirs were formed by combining metallic bases with natural herbs or animals bi-products. The rhinoceros' horn was commonly used in medicines and elixirs and was held to have fertility-increasing abilities. Elixirs were composed of metallic compounds such as gold and silver, but they could also be made of more lethal components like arsenic, and sulphur.

Eastern vs Western views

Further information: Alchemy

Both the Eastern practice of alchemy and the later Western practice are remarkably similar in their methods and ultimate purpose. To be sure, the desire to create an elixir of immortality was more appealing to the Taoists, but European alchemists were not averse to seeking out formulas for various longevity-boosting substances. The secret of transmuting one element into another, specifically base metals into gold or silver, was equally explored by both schools for obvious reasons.

In the European outlook, the ability to turn relatively worthless materials into gold was attractive enough to allow medieval alchemy to enjoy extensive practice long after the Chinese form had been forgotten. Alternatively, transmutation was also a means of accruing the precious metals that were key in making life-extending elixirs, and were otherwise expensive and difficult to obtain. Alchemical knowledge in the East and West favor different opinions of the true form of alchemy due to different theological views and cultural biases, however these disputes do not lessen the integrity of alchemy's canonical nature.

Chinese alchemy specifically was consistent in its practice from the beginning, and there was relatively little controversy among its practitioners. Definition amongst alchemists varied only in their medical prescription for the elixir of immortality or perhaps only over their names for it, of which sinology has counted about 1,000. Because the Chinese approach was through the fundamental doctrine of Yin and Yang, the influence of the I Ching, and the teachings of the Five Elements, Chinese alchemy had its roots considerably more in obtaining a higher mental-spiritual level.

In the West there were conflicts between advocates of herbal and "chemical" (mineral pharmacy), but in China, mineral remedies were always accepted. In Europe there were conflicts between alchemists who favored gold-making and those who thought medicine the proper goal, but the Chinese always favored the latter. Since alchemy rarely achieved any of these goals, it was an advantage to the Western alchemist to have the situation obscured, and the art survived in Europe long after Chinese alchemy had simply faded away.

Origins

Despite much research, many scholars are still unable to marshal conflicting evidence in order to determine when exactly Chinese alchemy started. It was thought that China was making gold about one thousand years before Confucius' time, but this is contradicted by other academics stating that during the 5th century BCE there was no word for gold and that it was an unknown metal in China (Sivin 1968. Pg. 21.)

However, despite the uncertain origins, there are enough similarities in the ideas of practices of Chinese alchemy and the Daoist tradition so that one can conclude that Laozi and Chang Tao Ling are the creators of this tradition. In her article, Radcliffe tells that Chang Tao Ling rejected serving the Emperor and retreated to live in the mountains. At this time, he met Laozi and together they created (or attempted to create) the Elixir of Life (Radcliffe, 2001), by creating the theory that would be used in order to achieve the making of such an elixir. This is the starting point to the Chinese tradition of alchemy, whose purpose was to achieve immortality.

One of the first evidence of Chinese alchemy being openly discussed in history is during the Ch'in's First Emperor's period when Huan K'uan (73-49BC) states how modifying forms of nature and ingesting them will bring immortality to the person who drinks them (Pregadio. 1995.) Before Huan K'uan, the idea of alchemy was to turn base metals into gold. Conflicting research on the origins of alchemy are further demonstrated by Cooper, who claims that alchemy "flourished well before 144 BCE, for at that date the Emperor issued an edict which ordered public execution for anyone found making counterfeit gold" (Cooper, 1991). This suggests that people were well aware of how to heat the metals in order to change them into a desired form. A further counter to Pregadio from Cooper is the latter's contention that an emperor in 60 BCE had hired "a well-known scholar, Liu Hsiang, as Master of the Recipes so that he could make alchemical gold and prolong the Emperor's life." All of these conflicting origins considered, it is nearly impossible to claim any absolute knowledge on the origins of Chinese alchemy. Today, if one looks at the teachings in Daoism one can find alchemical practices in these texts. Most of which posit the existence of an elixir or the Golden Elixir that when ingested gives the drinker eternal life. Since one can make a direct and certain connection between Daoism and Laozi, it is a fair statement to suggest that he played a major role in the creation of Chinese alchemy.

Tsau Yen is said to have written many of the alchemical books although none of them have ever been found, nor have the existing ones been credited to him (Sivin 1968. Pg. 22.) The likeliest proponents of Chinese alchemy are as previously stated, Laozi, and Chang Tao Ling as well as Zhuangzi. Each of these men are major icons in Daoist teachings. Although these three are credited with the creation of alchemy, there is no definitive proof to suggest or dispute that they were responsible for its creation.

Chinese women alchemists

With the rise of alchemy in the Chinese civilization, it was seen as an art. Among many practitioners, there were a significant number of women who mastered this art. The earliest recorded woman alchemist had the family name of Fang (Chinese: 方), and she lived about around the first century B.C.[3] Being raised in a scholarly family who were skilled in the alchemical arts, she was able to have studied alchemy with one of the Emperor Han Wu Ti's spouses, and therefore had access to the highest levels of society. Fang was credited with the discovery of how to turn mercury into silver. It was believed that she may have used the technique of silver extraction from ores using mercury, the pure silver residue is left behind from the boiled mercury. Fang's husband, Chheng Wei (simplified Chinese: 程伟; traditional Chinese: 程偉), physically abused her, because he was trying to obtain the secret procedure from Fang, but she refused to give it to him. With the constant abuse and torture, Fang eventually went insane and killed herself. It was noted that there were detail of Fang's life through the writing of Ge Hong, an author and alchemist.[3]

Moving on to A.D. 975, Keng Hsien-Seng[4] is another female figure who according to the science writing of Wu Shu "mastered the art of the yellow and white [alchemy] with many other strong transformations, mysterious and incomprehensible".[3] The science writing of Wu Shu also described Keng as being acquainted with Taoist techniques and could control the spirits. Some of the chemical transformation skills that Keng was able to transformed was mercury to silver, mercury and "snow" into silver, probably using the technique of mercury for the extraction of silver from its ores.[3] As well as using a primitive type of Soxlet process to continuously extract camphor into alcohol.[3][3]

Some of the other women alchemists that have been recognized in Chinese literature are Pao Ku Ko (3rd century A.D.), Li Shao Yun (11th century),[5] Thai Hsuan Nu[6] (uncertain), Sun Pu-Eh (12th century), and Shen Yu Hsiu (15th century).

Yin and Yang

See also: Yin and yang

Yin-Yang is an important concept in the ideas of Chinese alchemy. Cooper points out that the idea is pervasive throughout alchemical theory, as the metals were categorized as being male or female, and mercury and sulphur especially were thought to have powers relating to lunar and solar respectively.

Davis posits that, prior to the Taoist tradition, the Chinese already had very definitive notions of the natural world, especially involving the Five Elements, which were Water, Fire, Earth, Metal and Wood. These were commonly thought to be interchangeable with one another; each were capable of becoming another element. The concept is integral, as the belief in outer alchemy necessitates the belief in natural elements being able to change into others. The cyclical balance of the elements relates to the binary opposition of yin-yang, and so it appears quite frequently.

Outer and inner alchemy

Chinese woodblock illustration of a waidan alchemical refining furnace, 1856 Waike tushuo (外科圖説, Illustrated Manual of External Medicine)

Chinese woodblock illustration of neidan "Cleansing the heart-mind and retiring into concealment", 1615 Xingming guizhi 性命圭旨 (Pointers on Spiritual Nature and Bodily Life)

Chinese alchemy can be divided into two methods of practice which are waidan or "external alchemy" and neidan or "internal alchemy". Doctrine can be accessed to describe these methods in greater detail; the majority of Chinese alchemical sources can be found in the Taozang, the "Taoist Canon".

Outer alchemy (Waidan)

The meaning of waidan derives from wai (outside, exterior) and dan referring to alchemical operations, such as the preparation of chemical elixirs, made from cinnabar, realgar, and other substances generally involving mercury, sulfur, lead, and arsenic or else the animal and botanical products which are found in Chinese herbology and Traditional Chinese medicine. Waidan refers to practices relating to the process of making an elixir often containing herbal or chemical substances found outside of the body. This process involves esoteric oral instructions, building a laboratory, kindling and sustaining the special fires used in the production process, rules of seclusion and purification for the alchemist to follow, and various practices including the performance of ceremonies to protect the self and the ritual area. Waidan can also include following a dietary regimen which prescribes or proscribes certain foods. Preparing medicines and elixirs can be referred to as outer practices or waidan as these practices occur outside of the body until they are verified by the ingestion of medicines, herbs, and pills to bring about physical changes within the body, separate to the soul.

Inner alchemy (Neidan)

Main article: Neidan

The term Neidan can be divided into two parts: Nei, meaning inner, and Dan, which refers to alchemy, elixir, and cinnabar (mercury). Neidan uses techniques such as: composed meditation techniques, visualization, breathing and bodily posture exercises. Breathing exercises were used to preserve jing or "life essence" and bodily postures were used to improve qi or "energy" flow in the body. Neidan comprises the elixir from the principles of Traditional Chinese Medicine and the cultivation of substances already present in the body, in particular the manipulation of three substances in the body known as the "Three Treasures".

The three treasures are:

Jing which can be translated as "life essence". A person is born with Jing and it governs the developmental growth processes in the body. Since people are born with a certain amount of Jing, it is taught that a person can increase their Jing through dietary and lifestyle practices.

Ch'i which can be translated as "energy" or "vital energy". Ch'i energy results from the interaction of yin and yang. A healthy body is constantly circulating Ch'i.

Shen can be translated as "spirit" or "mind". Shen is the energy used in mental, spiritual and creative functioning (Lu, 30).

The three treasures are also associated with locations in the body where the alchemical firing process can take place, known as the three dantians (Lu, 10):

Jing or "life essence" is found in the Kidneys and possibly the adrenal glands; the Lower dantien is also associated with Jing

Qi or "vital energy: elixir field is the heart

Shen or "spiritual energy" is found in the upper dantien located between the eyebrows, also known as the Third eye (Jefferson (1982)).

Comparison with Yoga

Cooper writes that "the aspirant neither renounces life in the world nor is caught up in the realm of the senses" essentially reiterating the yin and yang values of balance that Daoism and Chinese alchemy were originally derived from. [clarification needed] The name yoga means "yoke"; it uses practices that cultivate health of both the psyche and physical body. Drawing on Mircea Eliade, Cooper states that "yoga requires perfect discipline of body and mind, the object being to rouse the spiritual powers... and to attain realization or immortality." [clarification needed]

"Chinese alchemical yoga" depended on exercises, breathing techniques, and an ordered and balanced diet which was designed to increase longevity. The diet was often vegetarian, and some diets removed onion and garlic, others removed grains, and still other removed fish and other meat (Cooper, 109).

Associated risks

Main article: Chinese alchemical elixir poisoning

When ingested, these compounds did not always result in the desired outcome. Many individuals died or had psychological difficulties after taking certain elixirs. However, the loss of life may not have seemed a large risk, when compared with the promise of the afterlife. Although these elixirs were lethal or dangerous, there is some contention that these individuals were not ignorant of the fatality of some of the materials they were ingesting.

There were certain grades of immortality, so if the practiced alchemist died, the level of immortality they achieved was determined by their corpse. If their corpse was sweet-smelling, it was said that they had achieved immortality in an ephemeral state. Likewise, if their corpse disappeared, leaving behind only the clothes, such as in the death of an adept named Ko Hung, this was another form of immortality known as shih chieh hsien (corpse-free immortals) (Cooper, 14).

Conception of medicine

Main article: Traditional Chinese medicine

Medicines can be used to heal ailments on the exterior or interior of the body, to control the ageing of the body, or even to prevent death. The term medicine and elixir are virtually interchangeable because of the array of ailments they can influence. The difference between defining an elixir from a medicine was that many medicines were composed mainly of all natural products like herbs and animal products. Never the animals themselves, only their products, which could consist of dung or fur. Although metal compounds are more potent when curing ailments, herbs were used because they were easier to combine and more abundantly available. To make medicines one would use ingredients like: Kolo nuts, which would be used in famous longevity pills like "Fo-Ti-Ti"; Asparagus, which was used because it was known to increase strength; sesame, which prevents senility; and pine which has over 300 different uses. (Cooper, 1990. Pg. 62) Mushrooms were and still are very popular, they are known as the "magic fungus" (Ganoderma) and have thousands of purposes within Chinese alchemy.

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Rayonism 110124 by Photographer Theophilus Raynsford Mann 馬天亮攝影師

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