repost: Elviva Valentin Martin (another amazing missionary from Spain who served selflessly for Taiwan) 丁德貞修女 以愛還愛,永不止息

Written by Frank M. Lin 4/4/2017 12:57 pm @ Arcadia, California – This is mostly a positive story but I’m a bit angry and sad that Elviva was not awarded citizenship.  This type of news illustrates to me CLEARLY how WEAK President Ma is – in my opinion clearly he could have issued special exemption for Elviva.  I would have if I was the president.

Elviva dedicated nearly entire her life helping and serving the mostly needy people of Taiwan and her only one wish was not granted while she is alive.  When I am finally rich and become runs and hopefully become president of Taiwan in the future I will do all these people right.  There are many many amazing missionaries who helped Taiwan.  They are all amazing.  They need to be recognized properly.  I shall create a special memorial place for all of them one day.  There is hardly any information about Elviva in goggle search’s English results.  That is how little she is known…  I hope this article will let more people know her.


 

丁德貞修女

Source: 丁德貞修女 – 以愛還愛,永不止息

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丁德貞修女,不是醫護人員,也未從事醫療專業事務,但她卻是樂生療養院病患

心中永遠的「神醫」。

從四十二歲到八十四歲,丁德貞修女每週兩次風雨無阻的前往樂生。整整四十二個寒暑,她親自為女性痲瘋病患擦背、洗澡、清理大小便和餵食;用溫暖的雙手,洗淨她們被世人鄙棄、咀咒的殘缺身軀,安靜聆聽她們悲涼背後的苦楚,和耐心撫慰她們傷痕累累的心靈。

這位「一切為天主,一切為別人」的丁德貞修女,民國五十三年起,就跟樂生院民結緣至今。那年,費濟時主教在樂生療養院日式老屋,主持聖威廉天主堂破土的第一台感恩禮,熱情邀請耶穌修女會一起服務痲瘋病友,安秀貞和丁德貞兩位修女從此加入行列,並成為女病患心靈依靠的溫暖臂膀。

 

真摯奉獻是樂生的戀戀記事

1民國九十六年,丁德貞修女罹患帕金森症,緊繃僵直的肌肉,慢慢地迫使她無法伸直身軀,遲緩的動作讓她不可能再前往樂生,為痲瘋病患從事洗滌身心靈的工作;但她過往發自內心的真摯付出和奉獻,早已成為樂生人戀戀記事中,最難忘和最美麗的福音。

為重現丁德貞修女的佳美腳蹤,我在一個艷陽高照的午後,前往台北市青田街幽靜的巷子,按地址找到耶穌孝女會修院。輕輕撳了一下電鈴,隨即踏入花木扶疏的庭園。拾級而上,舉頭就望見笑臉迎人的賈玫瑰院長,陪著坐在輪椅的丁德貞修女,在大廳閒話家常。

走近一身潔淨的丁德貞修女身旁,聞到剛沐浴後的縷縷清香。向她輕聲問候時,她強忍肌肉緊張的疼痛,用力的微微抬頭,柔聲細語的說:「你好!」那一剎那,讓我有著難以言喻的心疼。

當話題談到樂生療養院時,來自西班牙的丁德貞修女,倏忽奮力伸直駝著的背脊,費勁地撐起低垂於胸前的額頭,認真的用西班牙語講出:「Los me y me aman(我愛他們,他們也愛我)。」她清秀的臉龐,瞬間流露聖潔般的和煦容顏。

當我趨前輕握丁德貞修女的手時,驀地發現這雙清洗和安慰過無數次痲瘋病患的巧手,不但光滑、細嫩、柔軟,更潛藏著安定心神的魔力,無怪乎每位被她服侍過的樂生人,最翹首期盼的事,就是讓她打理身心的污垢。

那段與樂生人相濡以沫的歲月,丁德貞修女每星期三和週日,必定到療養院報到。那兩天的「樂生日」,她會準時的從台北市青田街搭乘第一班公車,幾經轉車,趕往新莊。當她嬌小的身影,穿著修女服出現在病房時,是病患最溫暖的時刻,也是她最快樂的時光。

賈院長曾經和丁德貞修女一起到樂生服務六年。她起初很憂慮會感染痲瘋桿菌,前往樂生前必定先用酒精擦拭身體;為病患擦身和洗澡時,也特別留意不碰觸傷口。有一次,她看見丁德貞修女歡喜自在的以徒手為病患清洗時,嚇了一跳,後來才發現自己的擔心是多餘的。

身體力行分享歡快與悲傷

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話語不多的丁德貞修女,專注於工作時,總是自我奉獻的身體力行,從來不講什麼大道理。

「她為病患奉獻時,整個人洋溢著滿足和喜樂。」是賈院長對丁德貞印像中,最動容的畫面。她描述說,丁德貞舉手投足間,都保有赤子之心的單純笑容,並藉由碰觸病患的肢體,傳遞對她們的認同、支持和關懷,增強她們面對世間輕蔑、鄙視、厭惡等眼神和言語時的勇氣,進而得以身心安頓。

無論是餵病人吃飯,或替患者洗澡更衣,甚至把屎把尿的奉獻過程,丁德貞修女都以柔和的眼神、輕巧的動作,適時地讓病患保有人性的尊嚴;她也透過「妳很好!」的真誠安慰,和「妳好漂亮啊!」的由衷讚美,滋潤病患的心田。因此,病患在跟她分享歡快與悲傷時,不會感覺孤獨;在她陪伴下,堅定無懼的踏上自己人生的旅程!

由於丁德貞修女純真質樸的大愛,使得樂生不管院方或病人,都非常喜歡她。民國九十一年,她八十歲大壽,樂生的佛教、基督教和天主教等三大宗教,聯合買了一個大蛋糕替她慶生,還送她一條白金十字架的項鍊,更許下「請年事已高的她,不准再幫忙洗澡,只要到樂生聊天」的願望。

領到樂生老友送的「畢業證書」後,丁德貞修女更加珍惜這份濃厚情誼。即便後來因帕金森症不良於行,民國九十七年,她還是請託賈修女陪伴她回樂生,參加友人的婚禮;九十八年的聖誕節,她堅持前往樂生參加歡樂晚會,與老友共聚一堂。因為樂生的世界,有她無數美好的甜美回憶。

古道熱腸也是「社會教育者」

4除了是樂生痲瘋病患貼心的依靠外,賈院長認為丁德貞還是位很有愛心的「社會教育者」。這段特殊經歷,得從民國三十四年追溯起。

那一年,丁德貞修女奉派到中國大陸安徽,到天主教修會辦的一所孤兒院服務,負責照顧失去爹娘的孩子。心地善良的她,格外地疼惜那些命運多舛的孩子,視為己出,直到共產政權統治大陸,她被迫遣返回西班牙前,還事先逐一拜託教友們認養孤兒院所有孩子後,才放心的離開大陸。

或許跟中國人的因緣特別深厚,民國四十二年,丁德貞修女被調派到台灣。她先在新竹縣竹東傳教,次年轉到台北青田街耶穌孝女會服務,負責門房、接電話和清掃等業務。

數十年來,古道熱腸的丁德貞修女,每天早上工作完成,用完午餐後,她就會跟其他的修女,一塊拜訪附近的窮困家庭,從不間斷。除了協助解決他們的困難,她只要手邊有錢或衣服等物資,必定當場傾囊相贈。

民國五十三年,耶穌孝女會修院的日式宿舍建築改建大樓;次年落成後,開放給台大、師大、淡江大學的女學生住宿,至民國八十九年。長達三十五年的時光,丁德貞修女負責大樓管理事務的,由於持續跟進住的學生朝夕相處,也就理所當然的成為年輕學子最信賴和互動親密的「監護人」。

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丁德貞有雙靈巧神奇的手,她很會做女紅,縫衣、燙衣樣樣精通,因而愛美的女學生,連衣服搭飾都要拉著她當顧問。她的個性隨和又親切,學生只要遇到難解問題,都愛跟她促膝暢談;三不五時,還會邀請她到寢室講心事。不過,一旦看到房間凌亂,她就會忍不住邊動手收拾、邊隨口叮嚀:「結婚前一定要學會整理家務,婚後才懂得持家喔。」

為回報丁德貞修女無微不置的照顧,以及「溝通」需要,許多年輕學子會用黑板教她國語的「注音符號」,不但拉近了彼此的關係,也讓她更能發揮「社會教育者」的角色。

 

凡事為別人實踐愛的真諦

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「她無私的品格,最不簡單。」賈院長盛讚丁德貞是「愛」的實踐者,因為她一心為別人著想,總是悄悄的服務和默默的關懷。

「凡事為別人」的丁德貞修女,在用餐席間,若發現他人有任何需要,立即起身處理;別人捐助給她的錢和衣物,她會毫不猶豫地轉贈給更需要的窮人。每年聖誕節,她收到國內外恩人的捐款,必定轉為送給樂生人的禮物。因此,當樂生人看到她,眉開眼笑的喊著:「外國修女又來給紅包囉!」時,她也毫不以為忤的開懷大笑。

為何丁德貞修女能源源不絕地付出且持久的「愛」?賈院長經過長時期的相處,與細心觀察後發覺,原動力來自於她母親的期許、自己虔誠的靈修和以愛還愛的禱告。

原來,丁德貞修女的母親,年輕時就想當修女,但因父親極力反對而作罷。丁德貞從小就經常聽母親講述神職傳教士為人群服務的感人事跡,不知不覺中就把那些故事放在心裡。當她十八歲時,決心成為天主教會修女,以服務人群侍奉天主時,母親認為那是件非常幸福的事,鼓勵她勇往直前,希望她不要後悔。而她也在母親圓滿祝福下,快樂的向前走。

很注重靈修的丁德貞修女,每個星期天到樂生服務後,大約下午一點左右返回修院。因為沒有睡午覺的習慣,她會直接走到小聖堂,做兩個小時的靈修,請求耶穌基督賜予她幫助別人的力量,榮耀聖召。7

「她很聰慧也很有才情。她睡前的聖禱,不是背誦經文,而是自己寫的詩禱。」賈院長將丁德貞跟她分享的西班牙文「以愛還愛」的晚禱詩,翻譯為中文,內容大致為: 「親愛的耶穌,一天結束了,我快樂的結束了我的工作。我要離開祢之前,祝祢晚安。如果可以,我很願意留在這裡,在祢的祭台上。因為祢每天為了愛我們,孤獨地留在聖台的聖體櫃。但是親愛的耶穌,我必須離開,必須休息。離開前,我要跟祢說晚安!」

今年十二月,將歡度八十九歲的丁德貞修女,健康雖然每況愈下,但她以平靜的心聽從天主的安排。而且,每天依然虔敬地跟賈院長一起祈禱「讓我們彼此團結,付出愛」,冀望愛永不止息……。(文章選錄自財團法人公益教育組織基金會)

丁德貞修女個人小檔案6

• 西班牙籍,生於民國十一年。二十三歲時,奉派到中國安徽省安績縣天主教創立的孤兒院服務。民國四十二年,調派台灣;先在竹東傳教,後調至台北耶穌孝女會修院。民國五十三年起,為樂生療養院痲瘋病患服務,奉獻四十二年。

• 民國九十四年,榮獲第十五屆醫療奉獻獎。

 


 

Source: http://www.thinkingtaiwan.com/content/6169

【人心人術】想當台灣人:樂生「一百分天使」丁德貞來不及圓夢

她來自西班牙,一輩子都在台灣照顧最

弱勢的痲瘋病患……愛台灣,想當台灣人的她,生前沒能盼到拿到台灣身分證的那一刻……

為台灣奉獻一生的丁德貞修女(左二)。(圖片:作者翻攝自民視新聞YouTube)

前些日子,有個新聞,立法委員為了爭取陸生納台灣健保,在立法院砲轟官員:「陸生竟不如外籍神父修女……」

很多外籍神父修女,他們甚至比我們還早來到台灣這塊土地,雖然來自國外,卻將一輩子都奉獻給台灣,他們在台灣從年輕到老,老了、病了真的值得我們好好照顧他們。

丁德貞修女,就是一個例子。

她來自西班牙,曾奉派到中國,她在安徽的孤兒院照顧孤兒;政治動盪,讓她不能再留在中國大陸,丁修女請大家把孤兒院的孩子都認養回家,她才安心地告別中國。

離開中國,丁德貞修女跨海來到台灣,她到竹東照顧台灣的孤兒。

丁修女是天主徒,每個修會都有不同的使命,而她所屬的耶穌孝女會是以「教育」為主要宗旨;然而她來到台灣之後,得知台灣有個「樂生療養院」,在那與世隔絕的台灣角落裡,有著幾近被台灣社會遺棄的痲瘋病患。

她知道這個訊息後,從1962年開始,她便自告奮勇,主動到樂生服務。

在台灣為痲瘋病患擦背洗澡的丁修女。(圖片:作者翻攝自TVBS)

修女的宿舍在台北青田街,她要轉搭兩班公車,才會到位於新莊的樂生療養院。

丁修女其實沒有護理背景,她只有一顆熱忱服務、不畏艱辛的慈悲心;痲瘋病患,受到社會的排擠與眾人的歧視,丁德貞卻和她們有說有笑,還為截肢、行動不便的失能病患擦背洗澡。

過去痲瘋病患與人接觸的經驗,就是很多人躲得遠遠的,彷彿他們是「瘟神」一般;丁修女主動接近他們,不擔心被傳染,悉心為他們清潔潰爛的傷口,氣味很難聞,丁修女擔心傷了住民的心,她沒有戴口罩、也沒有戴手套,拿起熱毛巾,幫他們仔細地清潔擦拭身體,病患們都覺得好溫暖、好感動。

從來,旁人的眼神只有嫌惡,在丁修女眼中,卻不一樣。洗完澡,她幫痲瘋病人換上乾淨的衣服,她經常誇讚樂生住民:「好漂亮啊!」住民們總是期待著丁修女來幫我們洗澡。

當住民一個一個凋零,生前已經感到被社會遺棄,臨終前更是覺得落寞孤單,還好修女當他們最後的依靠,總是正向地鼓勵、支持著大家,就像大家是一家人一樣。

當住民人生走到最後一刻時,她依舊陽光地說:「我們含笑告別吧!」給了大家很大的安定力量。

樂生的老住民曾說:「別看修女長得瘦小,其實,天主給了她很大的力量,所以,她是『一百分的天使』!」

住民說丁修女是「一百分的天使」!(圖片:作者翻攝自 YouTube 樂生朋友與丁修女)

丁德貞修女真的是「一百分的天使」,她在樂生的服務,不是一次、兩次,她從40歲一直做到80歲,風雨無阻,做到不能做為止,她的背早已經駝了,手腳也沒力了……

這些年來,大家就像「一家人」一樣,我關心你,你關心我。

丁修女80歲時,樂生住民主動為修女慶祝「八十大壽」生日,吹完蠟燭,大家要幫修女「許個願」:「拜託修女不要再幫我們洗澡了……」

修女做得太多了,住民希望修女只要常來陪大家聊天就好。

丁德貞修女和樂生朋友。(圖片:作者翻攝自 YouTube 樂生朋友與丁修女)

丁德貞修女83歲高齡時,獲頒「醫療奉獻獎」,沒有醫療背景的她,給了痲瘋病患「最有療效」的「醫治」:快樂、禱告及祝福。

對於畢生奉獻,她卻只簡單地說:「我愛樂生院民,他們也很愛我。」

修女為台灣奉獻了一輩子,連教會給她的零用金,她都省下來,過年捐給住民當紅包。遺憾的是,晚年丁修女罹患失智症及帕金森氏症,漸漸地連行動都有困難,長期臥病在床。

來台奉獻一生的丁德貞修女,晚年失能失智。(圖片:作者翻攝自民視新聞YouTube)

為台灣最弱勢的痲瘋病患無怨無悔地照顧了一輩子,修女老了、病了,該是台灣回報丁修女了吧!誰知她要申請長期照護服務時,卻因她沒有「身分證」,遭到拒絕。

風燭殘年之際,淪為台灣社福的「老孤兒」,還要她放棄西班牙國籍才有可能取得台灣身分證,臥病在床的修女要如何辦理繁複的放棄國籍手續呢?

「修女為台灣做的比我們還多10倍,卻因為沒有身分證,沒辦法申請居家照護、連緊急送醫也得坐計程車……」後來經朋友發出不平之鳴,才專案處理。

然而,想當台灣人的她,終究沒有如願……

故鄉原來是異鄉,政府不給,只好自己做。臨終前,朋友為她製作了丁修女Q版娃娃,上面附上一張「身分證」,這是丁修女生前的最愛。

丁德貞修女人生謝幕。(圖片:作者翻攝自UDN YouTube)

2012年12月10日清晨,丁修女在睡夢中蒙主恩召了。她的骨灰,長埋在最初來到台灣的竹東。嚥下了最後一口氣,都已拿到前往天家的通行證,她還是沒能如願拿到台灣的身分證。

2016年,台灣終於修正國籍法,希望此後,別再有像丁德貞修女一樣的遺憾。我們應該好好照顧這些愛台灣的「台灣人」。


 

Elviva Valentin Martin – a modern day saint who dedicated her life to Taiwan

English version by Frank M. Lin, 4/4/2017 1:16 pm @ Arcadia, California

Elviva Valentin Martin was born at the city of Cordoba in Spain on Dec. 12th, 1922 and she passed away on Dec. 10th, 2012 just 2 days shy of her 90th birthday.  Córdoba is a city in the southern Spanish region of Andalusia, and the capital of the province of Córdoba. It was an important Roman city and a major Islamic center in the Middle Ages. It’s best known for La Mezquita, an immense mosque dating from 784 A.D., featuring a columned prayer hall and older Byzantine mosaics. After it became a Catholic church in 1236, a Renaissance-style nave was added in the 17th century…

After Elviva graduated from high school she joined the Catholic organization called Filial piety which is the belief of of honoring thy father and mother which is the 4th commandment.  See: http://www.vatican.va/archive/ccc_css/archive/catechism/p3s2c2a4.htm

At age 23 in 1945 Elviva was sent to Anhui Province (中華民國安徽省) in China which at the time was still under the control of KMT and R.O.C.  She was working with the orphanages there from 1945-1953.  Then China decided to they did not want the foreigners in China and was going to close it down.  Elviva stayed and made sure to find every single orphan a proper home and then she decided to continue her work with the needy in Taiwan and she moved to Taiwan in 1953.

 

Posted in Chinese, East/West/translations, 高價值優秀文章, Good Guys List - my heros & inspirations, Missionaries Saints (Selfless Fathers and Sisters), Politics/Societies/World stuff, PSA - public service announcements, Pure Love, Real Chinese Martial Arts, Relevant News, Religion, Repost, Taiwan aka Formosa, The Truth, The Realist, Uncategorized/Unsorted, Women/Girl Power | Tagged , , , , , , | Leave a comment

repost: 拜地基主- 什麼時候拜?怎麼拜?

Written by Frank M. Lin 4/3/2017 6:30 am @ Arcadia, California – Chilling at my cousin’s house with her husband and their sweet kids.  Four of them there is Momo 12, Mikki 8, Koji 6, and Minami at 4.  They are a lot of fun.  This is my first time really getting to meet and bond with them.  I mean I held Momo when she was like 8 months old back in 2006 or so then I really haven’t seen her ever since.  Bam, now she is 12 lol lol.  I mean I saw the entire family at my other cousin’s wedding last Aug. 2016 but it was very brief.  This time the kids will remember me.  🙂  Anyway, this article is about a traditional “entity” that the Taiwanese people believe that exists to govern each home.  It probably is of no interest to people who can’t read Chinese…


 

Source: http://www.money511.com/holiday/ground_god.php

拜地基主- 什麼時候拜?怎麼拜?

地基主這個名詞深深地烙印在每個中年以上的人心中,因為傳說祂掌管著一個家庭的興衰,每逢過年過節或重要節日必定得祭拜祂,然而史書或重要民俗專書卻未見有關隻字片語。在台灣要找到答案還真難,一般民俗專書或農民曆是這樣記載的。由吳瀛濤先生著:『台灣民俗』裡稱係宅地的先住者,俗稱開基祖,因為後來宅地被別人侵占或淪落別人居住,俗信應祀拜之,始免於惹禍,於每月初一、十五日拜土地公時另拜之。

由江衍榮先生著:『今天要拜拜』裡稱地基主即是原先住在宅地上的靈魂,我們這些後來的過客,為表敬意及佔地打擾的歉意,必須於正月十五日元宵節、清明節、五月五日端午節、七月十五日中元節、九月九日重陽節及過年祭拜地基主,以防犯煞氣及惡鬼的干擾。由張逸堂先生著:『拜出好運來』裡認為地基主就是原先住在這塊土地的鬼靈,一般尊稱祂為「宅神」。祭拜地基主是希望能夠與祂和平相處,不要對居住者作祟。由李秀娥編撰、李豐楙審校的『祀天祭地』裡未記載有關地基主的由來,僅提到拜地基主須準備五味碗、米飯、水果、刈金、銀紙、經衣等。

什麼時候要拜地基主?

一般民間風俗除了元宵節、清明節、端午節、中元節、重陽節、除夕祭拜地基主外,凡是搬新家、移居、安神後的當天下午一定要拜,營業店面則於拜土地公時順便拜地基主,若是全部算上一年至少要拜六次至二十幾次之多,可見在台灣地基主受民間重視的程度。

首先何時該拜地基主?一般來說,一般住家在習俗上,只要逢年過節一定要拜,尤其跟著公媽一起拜。或者遷出或遷入也要拜地基主,個人建議只要家中有異動或動工一定拜一下。其實如果你願意,每月初一、十五都適合拜。祭拜的時間可選在上午11點到12點之間或者下午2點到5點之間。需注意的事項:

  1. 記得拜「地基主」時家中成員不要吵架
  2. 因為「地基主」也是守護家裡的「家神」,你記得農曆12月24日這天如果在「清屯」沒空;記得在農曆的12月29 【也有30(每年度不一樣),就是除夕那天下午拜也OK 】
  3. 記得「地基主」不要早上拜就對了,要拜下午就是12點到3點以後吧,12點過後就OK,最晚就是到5點以前,5點過後就不能拜了
  4. 我們如果買整棟的房子,比如(透天厝),有一派的說法是「地基主」每一樓有一個,因此若是(透天厝)要拜「地基主」時記得就一樓、一樓的全部「呼請」,請整棟樓的全請過來一起到家中的廚房一起享用。
  5. 還有拜拜的桌子:你記得「地基主」是矮矮的,因此祭拜時可以用就是小孩子坐的椅子或是客廳角落的茶几拿來用也可以。

地基主怎麼拜?

 

住家拜地基主一定要在廚房拜,將供桌擺在廚房正中間,將拜面朝向客廳,也就是廚房向客廳拜。使用的供桌最好使用矮桌,茶几或小朋友的寫字桌都好,盡量不要用圓桌。祭拜的物品,便菜飯就可以,通常準備一隻雞腿,兩樣菜,一小鍋白飯,三杯茶葉茶。碗筷準備三副,我們邀請的是地基主公、地基主婆,以及他們來作客的朋友,金紙部分依照店家準備的即可,有的店家會準備補財庫的金紙,上頭寫有疏文,記得填寫完整並蓋手印(男左女右大拇指),清香三柱。

祭拜時這麼說:地基主公、地基主婆,保佑我們全家一家興旺、出入平安、財運亨通、健健康康,逢年過節我們都會祭拜孝敬您,感恩、謝謝!!香燒三分之一左右,拿兩個硬幣擲筊,問祂們吃飽沒,然後說:請跟著我領金銀財寶。到戶外燃燒金紙。祭拜時供桌切忌屋內朝門外拜,易惹來過路孤魂野鬼,自招麻煩。

地基主據說是前世行功立德的善士,其德行雖不足以成仙成佛,但可接受人間供養數百到千年不等,只要恭敬供奉,必能保佑一家平安。

 

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repost: The Election: Of Hate, Grief, and a New Story

Written by Frank M. Lin 4/4/2017 6:43 am @ Arcadia, California – Staying at my cousin Julie’s for 2nd night.  Their kids are so much fun…  Up early waiting for 7:30 am second final video conference interview for RemoteYear application.  I’ve done well and it looks very promising.  This article I posted and shared my fb back in 11/11//2016.  I randomly came across it again and it is so good I want to archive here on my blog.


 

Source: http://charleseisenstein.net/hategriefandanewstory/

Posted on Nov 10, 2016

The Election: Of Hate, Grief, and a New Story

This essay has been translated into German as well as Spanish and French.

 

Normal is coming unhinged. For the last eight years it has been possible for most people (at least in the relatively privileged classes) to believe that society is sound, that the system, though creaky, basically works, and that the progressive deterioration of everything from ecology to economy is a temporary deviation from the evolutionary imperative of progress.

A Clinton Presidency would have offered four more years of that pretense. A woman President following a black President would have meant to many that things are getting better. It would have obscured the reality of continued neoliberal economics, imperial wars, and resource extraction behind a veil of faux-progressive feminism. Now that we have, in the words of my friend Kelly Brogan, rejected a wolf in sheep’s clothing in favor of a wolf in wolf’s clothing, that illusion will be impossible to maintain.

The wolf, Donald Trump (and I’m not sure he’d be offended by that moniker) will not provide the usual sugarcoating on the poison pills the policy elites have foisted on us for the last forty years. The prison-industrial complex, the endless wars, the surveillance state, the pipelines, the nuclear weapons expansion were easier for liberals to swallow when they came with a dose, albeit grudging, of LGBTQ rights under an African-American President.

I am willing to suspend my judgement of Trump and (very skeptically) hold the possibility that he will disrupt the elite policy consensus of free trade and military confrontation – major themes of his campaign. One might always hope for miracles. However, because he apparently lacks any robust political ideology of his own, it is more likely that he will fill his cabinet with neocon war hawks, Wall Street insiders, and corporate reavers, trampling the wellbeing of the working class whites who elected him while providing them their own sugar-coating of social conservatism.

The social and environmental horrors likely to be committed under President Trump are likely to incite massive civil disobedience and possibly disorder. For Clinton supporters, many of whom were halfhearted to begin with, the Trump administration could mark the end of their loyalty to our present institutions of government. For Trump supporters, the initial celebration will collide with gritty reality when Trump proves as unable or unwilling as his predecessors to challenge the entrenched systems that continually degrade their lives: global finance capital, the deep state, and their programming ideologies. Add to this the likelihood of a major economic crisis, and the public’s frayed loyalty to the existing system could snap.

We are entering a time of great uncertainty. Institutions so enduring as to seem identical to reality itself may lose their legitimacy and dissolve. It may seem that the world is falling apart. For many, that process started on election night, when Trump’s victory provoked incredulity, shock, even vertigo. “I can’t believe this is happening!”

At such moments, it is a normal response to find someone to blame, as if identifying fault could restore the lost normality, and to lash out in anger. Hate and blame are convenient ways of making meaning out of a bewildering situation. Anyone who disputes the blame narrative may receive more hostility than the opponents themselves, as in wartime when pacifists are more reviled than the enemy.

Racism and misogyny are devastatingly real in this country, but to blame bigotry and sexism for voters’ repudiation of the Establishment is to deny the validity of their deep sense of betrayal and alienation. The vast majority of Trump voters were expressing extreme dissatisfaction with the system in the way most readily available to them. (See here, here, here, here) Millions of Obama voters voted for Trump (six states who went for Obama twice switched to Trump). Did they suddenly become racists in the last four years? The blame-the-racists (the fools, the yokels…) narrative generates a clear demarcation between good (us) and evil (them), but it does violence to the truth. It also obscures an important root of racism – anger displaced away from an oppressive system and its elites and onto other victims of that system. Finally, it employs the same dehumanization of the other that is the essence of racism and the precondition for war. Such is the cost of preserving a dying story. That is one reason why paroxysms of violence so often accompany a culture-defining story’s demise.

The dissolution of the old order that is now officially in progress is going to intensify. That presents a tremendous opportunity and danger, because when normal falls apart the ensuing vacuum draws in formerly unthinkable ideas from the margins. Unthinkable ideas range from rounding up the Muslims in concentration camps, to dismantling the military-industrial complex and closing down overseas military bases. They range from nationwide stop-and-frisk to replacing criminal punishment with restorative justice. Anything becomes possible with the collapse of dominant institutions. When the animating force behind these new ideas is hate or fear, all manner of fascistic and totalitarian nightmares can ensue, whether enacted by existing powers or those that arise in revolution against them.

That is why, as we enter a period of intensifying disorder, it is important to introduce a different kind of force to animate the structures that might appear after the old ones crumble. I would call it love if it weren’t for the risk of triggering your New Age bullshit detector, and besides, how does one practically bring love into the world in the realm of politics? So let’s start with empathy. Politically, empathy is akin to solidarity, born of the understanding that we are all in this together. In what together? For starters, we are in the uncertainty together.

We are exiting an old story that explained to us the way of the world and our place in it. Some may cling to it all the more desperately as it dissolves, looking perhaps to Donald Trump to restore it, but their savior has not the power to bring back the dead. Neither would Clinton have been able to preserve America as we’d known it for too much longer. We as a society are entering a space between stories, in which everything that had seemed so real, true, right, and permanent comes into doubt. For a while, segments of society have remained insulated from this breakdown (whether by fortune, talent, or privilege), living in a bubble as the containing economic and ecological systems deteriorate. But not for much longer. Not even the elites are immune to this doubt. They grasp at straws of past glories and obsolete strategies; they create perfunctory and unconvincing shibboleths (Putin!), wandering aimlessly from “doctrine” to “doctrine” – and they have no idea what to do. Their haplessness and half-heartedness was plain to see in this election, their disbelief in their own propaganda, their cynicism. When even the custodians of the story no longer believe the story, you know its days are numbered. It is a shell with no engine, running on habit and momentum.

We are entering a space between stories. After various retrograde versions of a new story rise and fall and we enter a period of true unknowing, an authentic next story will emerge. What would it take for it to embody love, compassion, and interbeing? I see its lineaments in those marginal structures and practices that we call holistic, alternative, regenerative, and restorative. All of them source from empathy, the result of the compassionate inquiry: What is it like to be you?

It is time now to bring this question and the empathy it arouses into our political discourse as a new animating force. If you are appalled at the election outcome and feel the call of hate, perhaps try asking yourself, “What is it like to be a Trump supporter?” Ask it not with a patronizing condescension, but for real, looking underneath the caricature of misogynist and bigot to find the real person.

Even if the person you face IS a misogynist or bigot, ask, “Is this who they are, really?” Ask what confluence of circumstances, social, economic, and biographical, may have brought them there. You may still not know how to engage them, but at least you will not be on the warpath automatically. We hate what we fear, and we fear what we do not know. So let’s stop making our opponents invisible behind a caricature of evil.

We’ve got to stop acting out hate. I see no less of it in the liberal media than I do in the right-wing. It is just better disguised, hiding beneath pseudo-psychological epithets and dehumanizing ideological labels. Exercising it, we create more of it. What is beneath the hate? My acupuncturist Sarah Fields wrote to me, “Hate is just a bodyguard for grief. When people lose the hate, they are forced to deal with the pain beneath.”

I think the pain beneath is fundamentally the same pain that animates misogyny and racism – hate in a different form. Please stop thinking you are better than these people! We are all victims of the same world-dominating machine, suffering different mutations of the same wound of separation. Something hurts in there. We live in a civilization that has robbed nearly all of us of deep community, intimate connection with nature, unconditional love, freedom to explore the kingdom of childhood, and so much more. The acute trauma endured by the incarcerated, the abused, the raped, the trafficked, the starved, the murdered, and the dispossessed does not exempt the perpetrators. They feel it in mirror image, adding damage to their souls atop the damage that compels them to violence. Thus it is that suicide is the leading cause of death in the U.S. military. Thus it is that addiction is rampant among the police. Thus it is that depression is epidemic in the upper middle class. We are all in this together.

Something hurts in there. Can you feel it? We are all in this together. One earth, one tribe, one people.

We have entertained teachings like these long enough in our spiritual retreats, meditations, and prayers. Can we take them now into the political world and create an eye of compassion inside the political hate vortex? It is time to do it, time to up our game. It is time to stop feeding hate. Next time you post on line, check your words to see if they smuggle in some form of hate: dehumanization, snark, belittling, derision.., some invitation to us versus them. Notice how it feels kind of good to do that, like getting a fix. And notice what hurts underneath, and how it doesn’t feel good, not really. Maybe it is time to stop.

This does not mean to withdraw from political conversation, but to rewrite its vocabulary. It is to speak hard truths with love. It is to offer acute political analysis that doesn’t carry the implicit message of “Aren’t those people horrible?” Such analysis is rare. Usually, those evangelizing compassion do not write about politics, and sometimes they veer into passivity. We need to confront an unjust, ecocidal system. Each time we do we will receive an invitation to give in to the dark side and hate “the deplorables.” We must not shy away from those confrontations. Instead, we can engage them empowered by the inner mantra that my friend Pancho Ramos-Stierle uses in confrontations with his jailers: “Brother, your soul is too beautiful to be doing this work.” If we can stare hate in the face and never waver from that knowledge, we will access inexhaustible tools of creative engagement, and hold a compelling invitation to the haters to fulfill their beauty.

Image: Creative Commons – picture by Abhi Ryan

Posted in Cool story, Bro!, Donald Trump - The Good, The Bad, The Ugly, Obama is dumb/evil/douch! Don't vote for him in 2012!, Politics, Election, Politics/Societies/World stuff, PSA - public service announcements, Relevant News, Repost, The Truth, The Realist, Uncategorized/Unsorted, USA | Tagged , , , , , , , | Leave a comment

repost: 好人肯定有好報,讓我們對生命的美好恢復信心 (Why Good Things Happen to Good People)

Written by Frank M. Lin 3/31/2017 4:25 am @ San Francisco, California – I got up about 35 minutes ago about 3:50 am.  Need to get ready for LA trip over the weekend.  Running too close on time to make the 5 am Fremont indoor hoop I guess I’ll pass.  This is a nice short article and it is recommendation to the book.  Very amazing story and similar to a subject I’ve written about before – the power of forgiveness.  I consider topics and ideas such as these really “advanced” psychology stuff.  I mean, personally I’ve had a really lucky life.  My only explanation of it is good karma – I must’ve have done some good deeds in the past life.  Because it really doesn’t make sense how easy my life has been compare to others.  On the flip side of that, people who tackle challenges early on in life usually turn into someone extraordinary.  Like the author of this book Christina Noble – her foundation for children.  Long time readers of mine or followers of my facebook will know that I love and adore children I don’t have any of my own yet…  some day.  Here is short summary of Christina (from wikipedia) and her foundation:

Christina Noble, OBE, is an Irish children’s rights campaigner, charity worker and writer, who founded the Christina Noble Children’s Foundation in 1989.

Noble was born on 23 December 1944, in Dublin, Ireland.[1] Her mother died when she was ten, and she was sent to an orphanage, and dishonestly told that her three siblings were dead.[1] She escaped and lived rough in Dublin, where she was gang-raped.[1] Her baby son was adopted, against her will.[1] She married and had three more children, but was the victim of domestic abuse.[1]

She visited Vietnam to care for abused children after a recurring dream, during the Vietnam War, about them appealing for her help.[1] This led to her creating the Christina Noble Children’s Foundation.[1]

She appeared as a “castaway” on the BBC Radio programme Desert Island Discs on 15 June 1997,[2] and was made an Officer of the Order of the British Empire (OBE).[1][3]

There is a film about her, titled Noble, released 8th May 2015.

Our Foundation is committed to helping 
alleviate child poverty in Vietnam & Mongolia and giving all children the right to a happy and safe childhood.


 

Source: 書名:好人肯定有好報(修訂版)Why Good Things Happen to Good People

好人肯定有好報,讓我們對生命的美好恢復信心

pexels-photo-62272-large

柏林的諾貝曾如此自述:「我是越南所有街童的母親。孤兒在越南話中被稱為『bui doi』,意思是『生命的塵土』,但我教他們以這個名稱為傲。當我走在胡志明市街頭,孩子們會對我舉起大拇指說:『緹娜媽媽!Bui doi第一名。』」

和蒙古創辦的「諾貝兒童基金會」(Christina Noble Children’s Foundation)讓她贏得了許多國際獎項、爵位和榮譽學位。了不起的諾貝是在四十歲時,在近乎不可能的情況下,說服河內市的勞工部發予正式工作許可,以幫助街童。她接著籌錢成立了基金會,提供無家可歸的兒童醫療照顧、營養補充、教育和職業訓練。她進口保溫箱、帆布床和醫藥;建造了一所醫院、數間學校,還有一間庇護所。她的基金會在越南和蒙古,幫助了超過二十萬名孤苦無依的孩子。

原諒,為了成長

為何這麼做?因為她有過痛苦的童年,但她不讓自己陷於憎恨和憤怒,而選擇了盡可能地原諒過去,將痛苦點石成金、化成善行。「如果不原諒,就不可能成長,你就不可能愛自己或他人。我有很大的願景,如果我的心麻痹了,那也就沒有身為人的意義了。我必須原諒,才能讓心活下去。」諾貝說。

「被上帝背棄,被啤酒淹沒的都柏林西南區貧民窟」,是家中八個孩子中的長女。晚上所有孩子都得擠在客廳裡睡覺。她的父親是會對孩子施虐的酒鬼,母親則有心臟瓣膜受損的問題。母親過世後,八個孩子被分送到愛爾蘭各個不同的機構。幾年過後,諾貝離開收容機構,身上只有五愛爾蘭鎊。她父親到火車站接她,拿走那五鎊,說他要去換衣服準備搭公車。「他走進一間酒吧,從後門溜走,之後我再也沒見過他。我只好去住公園。那年我十六歲。」

公園時遭到輪暴。「我流血流得很厲害,只能用沙土和廢紙勉強蔽體。我記得自己對著上帝大吼:『為什麼祢要帶走我媽媽?為什麼我要受這麼多苦?』那次遭強暴讓我生下一個小孩,結果小孩在我不願意的情況下被強行帶走。失去一切的痛苦似乎永遠不會停止。我會用『什麼都不是』來形容那時候的我。而什麼都不是的感覺,活著根本不像個人。於是我幻想出一個世界,裡面有媽媽、爸爸、點著黃色燈光的房子、書本、椅子,還有朋友。」

諾貝到了英格蘭,結了婚,生了三個孩子。「我知道如果不原諒,心底就會永遠懷著一股怨恨,也永遠沒辦法愛任何人。」要做到原諒,第一步是要獲得傾聽。「我有一個很好的醫生,他不帶批判地聽我說話。我也持續去看一個很優秀的心理治療師,看了七年。向別人說出我的痛苦並不容易,但是我做到了。」原諒的第二步是採取行動:奉獻她的一生幫助其他街童。「剛開始大家都說我想達成的目標是不可能的。他們說:『你只有一個人。』但是當我還小的時候,我也只需要有一個人伸出援手。」原諒的第三步,也是極深刻的一步,是她寫下經歷。她在1994年出版了自傳《跨越悲傷之橋》。「這本書在我心裡至少寫了五十次了。從某方面來說,我覺得自己很幸運,有足夠的力量正面迎戰這一切,也感受到很多決心與愛。我尤其感激自己從來不曾想過要傷害任何人。我本來很可能痛恨這個世界,而試圖摧毀他人。但是我沒有。我很幸運地擁有寬恕的能力。」

某次在越南或蒙古幫助一個孤兒,就是在幫助自己內心的那個小女孩,那個許久以前無父無母而且「什麼都不是」的孩子。這是日復一日的原諒。諾貝說,如果她的父親今天還活著,她會告訴他:「我記得美好的事。我記得坐在你的大腿上,聽你彈愛爾蘭民謠。我記得我們經常走很遠的路到河邊。我也記得你把我留在酒吧門口,再也沒有回來。你知道我在那裡等你回來,等了多久嗎?」她補充說:「記得美好的事物很重要,但不要否認糟糕的事也同樣重要。我的生活永遠帶著可怕童年留下的後果,但我也知道愛是一種不可思議的天賦,而愛的分享更是美好。而且我就是很喜歡小孩,他們讓我開心大笑,我從他們身上得到很多。」

走出陰影,重新出發

有受過傷的人,才能顯現出來的愛。因為如此,給予愛的人才能從憎恨的束縛中解脫,不再讓恨意污染他對世界的觀感。缺少了寬恕,報復的念頭會籠罩整個生活,誰能在這樣的陰影下長久生活?

給人巨大的力量和喜悅。根據加州洪堡州立大學(Humboldt State University)心理學家歐利納(Samuel Oliner)的研究顯示,政治人物和宗教領袖對於全球各國和各團體遭受傷害所發表的公開道歉,至少有一百項以上,內容包括種族歧視、奴隸制度、種族屠殺和設立集中營等。阿拉巴馬州州長華勒斯(George Wallace)為自己在1982年競選連任時,表現出的種族歧視行為道歉,結果得到當地非裔美國人的接受和大量選票。2003年夏天,歐利納訪問了肯塔基州三個因為曾施行奴隸制度而對非裔美國人道歉,並成立獎學金資助少數族群的宗教社團。第一項公開道歉在2001年於肯塔基州的巴德鎮(Bardstown)舉行,約有四百人出席。歐利納告訴我:「所有在場者都為道歉的力量感到欣喜,相信他們的祖先,不論黑人或白人,都會在天國『落下歡喜的淚水。』」

「在希伯來文的聖經中, 寬恕這個字是『shuv』,意思是轉變或回頭,這也暗示每一個人都有從壞變好的力量。」但是所有人都很清楚,寬恕是很困難的一種愛。當我們受到傷害,有時候是如此深刻的傷害,以致於讓人覺得自己不可能放掉憤慨、怒氣,和哀傷。報仇的想法如此誘人,我們幾乎會渴望消滅那些對不起自己的人。家人氏族和國家之間因宿怨而起的爭端,更是屢見不鮮。這種天生傾向十分誘人,但到頭來只會讓我們無止境地再一次體驗最初的傷害。

人都受過深刻的傷,所以我們需要學習因應傷害的方法,」威斯康辛大學麥迪遜分校人類發展系教授恩萊特(Robert Enright)說。「有時候,生命把我們逼到懸崖邊緣,其實除了心懷慈悲以外,別無他法。」

原諒是家庭中的例行公事。對於最親近的家人,我們不可能仰賴「眼不見心不煩」的智慧。我認為自己的婚姻非常美滿,但也有過幾次很嚴重的衝突。我習慣在凌晨五點起床,從早到晚都待在辦公室,甚至常為了寫學術論文熬到半夜才回家,這都需要妻子給予很多的調整和體諒。日文中「忙」這個漢字,其根本意思就是,心不見了。毫無疑問地,我確實有時候會忙碌到無暇用心。有一個下雪的傍晚,我們正要去龐德羅莎餐廳吃飯,但是雪下得太大,因此我改變主意,轉進漢堡王。我的妻子用日文講了一句話,我以為聽錯了,所以向她確認,「光子,妳剛剛說我是『沒用的男人』嗎?」她很平靜地回答:「對,因為在日本,真正的男人是不會改變主意的!」突然間我明白了約翰.韋恩的電影中,為什麼那麼多日本士兵不斷對著機關槍砲火衝過去,而不是左閃右躲或尋找掩護,因為他們怕被太太認為是「沒用的男人」。我只是提供一個小小的幽默例子,讓你一窺跨文化婚姻中的難題。我和光子都因為這樁婚姻而成長許多。

恢復對生命的信心

我們都會遭遇各式各樣的失敗。我們都像是返家的浪子,希望有人展開雙臂,原諒我們、歡迎我們。「如果我們真心誠意面對事實,了解假如站在對方的立場,自己也可能犯下事後看來同樣可怕的錯誤,就會比較容易原諒對方。我們必須承認某些共通人性的存在,」一位研究寬恕的學者在她第一個孩子出世後,私底下這麼說。她坦承自己的睡眠被剝奪得如此嚴重,有時候真有股衝動,想把可愛的寶寶扔去撞牆。她坦承:「我的小女兒會在半夜嚎啕大哭,有時候我覺得自己真的應付不了。當然,我知道萬一自己真的屈服於衝動,不但會殺死她,還會對先生和孩子的爺爺、奶奶,造成無法想像的傷害,我自己也會一輩子坐牢。但即使如此,我還是記得自己曾經想過,假設我是住在貧民窟的單親媽媽,有酗酒問題,還飽受憂鬱症所苦,那麼極有可能在到達忍耐極限時,向那種衝動屈服。還好我有很好的自我控制能力、很棒的工作、很好的父母,還有一個愛我的先生。我有這麼多優勢。」

讓我們對生命的美好恢復信心。但是選擇用什麼方式原諒,則一定會因人而異。請記住,你可以用自己感覺對的方式,建造寬恕之路,目標是超越報仇的自然傾向。你的寬恕可能是癒合一段破碎的關係,重新認識對方的人性弱點;或者是放手、釋懷,而不必告訴對方你如何達到更寬闊的境界。當然,你的寬恕也可能是主動的道歉。

 

book2

書名:好人肯定有好報(修訂版)
Why Good Things Happen to Good People
作者: 史帝芬‧波斯特, 吉兒‧奈馬克
譯者:李淑珺
出版社:天下文化

unnamed-2

Posted in Book Recommendations, chicks/babychicks/kids, Chinese, Cool story, Bro!, East/West/translations, 高價值優秀文章, Good Guys List - my heros & inspirations, Human Rights, Politics/Societies/World stuff, PSA - public service announcements, Pure Love, Relevant News, Repost, Uncategorized/Unsorted, Women/Girl Power | Leave a comment

New Honda Civic Type-R and the old press quotes about the Honda DC2 Integra Type-R

Written by Frank M. Lin 3/30/2017 5:41 am @ San Francisco, California – the latest 2018 Honda Civic Type-R was unveiled officially in AutoCon in Southern California recently.  I was randomly surfing and came across a collection of rave reviews about the good old DC2 ITR.  Check them out.


 

2017-civic-type-r-european-version-11-640x0

The wait has been so long that I’m not even excited about the new CTR in USA.  I mean it’s like, I’ll believe it when I actually get to drive it.  Lol lol.  But I tell you guys what I REALLY LIKE the current generation of Civic’s.  Be it the sedan, the 5 door fastback or even the coupe.  It looks impressive in every way.  I’m going to definitely R&D parts for it.  They are selling like hot cakes in San Francisco Bay Area.  They are EVERYWHERE!!  Honda sold something like 36,000 of them in January of 2017 alone.  When I stopped by the locale dealer to pick up a brochure for the new Civic they don’t even have any!!  They ran out…   if that’s not an indication of how popular the car is I don’t know what does.

 


 

“Once every generation, one car stands out for using advanced technology to provide a new peak of driving pleasure. Our aim was to make the Integra Type R the outstanding car of our generation.” Hisao Suzuki, President, Honda Research and Development, Europe.

“Some car makers talk about building cars for road and track… but Honda went ahead and did it. It’s laid the sauce on thick, too, so the Type R won’t be to everyone’s taste.” Wheels, March 2001

“The weighting of the steering is glorious, the feel of the wheel rim superb and the chassis absolutely intuitive. It practically implores you to rip in and join the fun, allowing the driver to be an integral part of the experience. It’s simultaneously, a tool and a toy, singing its song for you alone.” MOTOR, January 2001

“Toss the Type R into even the slightest bend and you’ll feel it rotate about its axis like a true racecar. Once out, the tail is easily balanced with the throttle just as the automotive gods always intended. Absolutely awesome.” Josh Jacquot; Sport Compact Car, April 2001

“The Type R is a finely honed tool for driving fast, a car engineered in almost every detail not to coddle or insulate, but to communicate. If driving a Type R doesn’t make the petroleum in your blood boil, you should collect your pushrods and go home.” Dave Coleman; Sport Compact Car, April 2001

“The Acura Integra Type R is designed for autocrossers and road racers who revere performance and handling above all else. This car makes no pretense of being a car for the masses. The Type R was designed by racers for racers… It’s an exclusive cult car.” Grassroots Motorsports, April 2001

“The Honda Integra Type R, though, is no normal front-driver. While the bodyshell is starting to look dated (and outrageous with the Type R’s wing), the interesting stuff is all underneath. It’s virtually a road registerable club racer, with braces inside and underneath the boot, as well as across the engine bay; there’s the rock solid race spec suspension, the gun Recaro seats, the thick leather steering wheel and, the secret weapon, a limited slip differential.” MOTOR, October, 2000

“The Honda is really something to savour on a good bit of road. There’s the sensational engine note, full of menace, purpose and anger, the wonderful shift action and the instant throttle response. It’s easy to drive quickly in any weather and it gets its power to the road amazingly well. It’s a furiously busy weapon built to charge over racetracks and mountain passes time and again… if it’s reputations you want to cut down, get yourself a Type R and go hunting… It’s gallant. It’s fast. And it’s a winner.” MOTOR, October, 2000

“A really awesome car. Plenty of bang for your bucks from behind the wheel. The engine sounds fantastic and revs all the way to 9,000 rpm and the power is still there. The chassis surprised me. For a front driver it’s so user-friendly. It turns in superbly and doesn’t understeer or get tailly. It’s quite neutral. It gets a little bit nervous at the rear in the high speed stuff, but it’s very, very hard to make a mistake and get it to do anything drastic. One of the favorite for sure.” MOTOR, October, 2000

“Raw, uncompromising driver’s car that’s too much for some, but so taut, so well set-up and with such a terrific engine, you’ll be gasping for superlatives.”
Wheels, December 2000

“The way the Type R’s shifter is literally perfect in throw and action are unmatched anywhere else. Shifts at redline are rewarded with immediate power delivery in the next gear, steering speed and precision are awesome and seats that actually hold you in place go a long way towards making the Type R a real driver’s car.” Sport Compact Car, November 2000

“The Type R’s chassis and power combination tends to be untouchable when tested under [winding mountain road] conditions, (at least at this price point).” Sport Compact Car, November 2000

“The Integra Type R, however, is a focused, concentrated, near-racecar environment at ten-tenths. It involves the driver more in the business of going fast, supplying keen feedback and amazing control sharpness… We like to think Sport Compact Car readers understand the merits of balance, precision and thorough sorting of a car’s chassis and engine – all of which the Integra Type R exhibits in excess.” Sport Compact Car, November 2000

“The VTEC power delivery is addictive, the chassis is razor sharp, the interior has just the bare essentials, and its one of those cars you need to drive before you die … [the Integra Type R] is one of Japan’s best kept secrets.” EVO Magazine, September 2000

“Bury your preconceptions about front wheel drive and you’ll find Honda’s Integra Type R is one of the world’s ultimate driving machines.” EVO Magazine, August 2000

“The original feisty front-drive coupe, with a jewel-like 1.8 litre VTEC ‘four’ and benchmark handling. The Type R concept at it’s very best. You would never believe a front-drive car could possess as much poise and adjustability as the Integra Type R… Honda must be smiling. It also makes the best noise of any four pot in production.” EVO Magazine, May 2000

“This [car] is the business. This does it all properly. This is a car which someone has taken the time to refine for track work. It does everything terrifically from its direct and exact gearshift to its gear ratios. Honda has done its homework with a sharpened pencil… From the form-fitting winged bucket seats, you’re very much a part of the car. It feels really solid like a real racing car. And it sounds fabulous.” Wheels, February 2000

“The Honda Integra Type R is immensely rewarding, provided you drive it with a purpose. Treated like a daily driver, the bone-jarring ride and booming cabin noise will batter you into submission. But driven hard, as its maker intended, the Type R is the ultimate drug-free high.” Wheels, December 1999

“The Integra Type R is much more than the sum of its parts. Response and reaction to driver input is almost instantaneous, endowing the pedals and steering wheel with a delightful communication. Lightning quick throttle response places a massive strain on the Bridgestone Potenzas as they attempt to disperse the power.” Wheels, December 1999

“The Integra Type R demands attention. Become distracted and you risk losing everything… This is a focused car for serious drivers; posers apply elsewhere… Every little flick of the wheel and stab on the pedal is rewarded with an immediate accurate response.” Wheels, December 1999

“If you want the closest thing to a race car for under [Australian]$30,000 then the Integra Type R is for you.” Wheels, December 1999

“With the race goggles firmly in place, issues like ride quality become almost irrelevant.” Wheels, December 1999

“The Type R surprised us with its aggression on turn-in and with the incredibly tight lines that could be held through the corners.” Wheels, December 1999

“Rewriting the rules of automotive performance, the Type R makes no excuses for its extraneous rear seats, its traditionally suspect drivetrain layout, or its quasi-utilitarian styling. Despite these “handicaps,” the Type R proudly stands out from the crowd as a brutally effective weapon of single-minded purposefulness. The Type R is a giant-killer on the track, taking on cars much more expensive. By all appearances the Type R is untouchable.” Sport Compact Car, April 1999

“Currently the car to have in this sector and a truly spectacular drive. Stripped of all creature comforts, this is a true sports car with a superb, free-revving 187 bhp engine, amazing levels of roadholding and grip with the sharpest steering of any mass-market coupe. Very tough and well-built but lacks any pretense of refinement.” What Car?, August 1999

“… I’d found it was indeed an admirable work of steely Japanese engineering.” CAR, February 1999

“Fundamentally the Integra feels like a simple, rudely mechanical car, but it’s very clever with it. It pares driving down to its raw materials – instant engine response, and a noise to match; fantastic turn-in and feedback (road surface through your seat, grip through the wheel). It takes a few miles to cut through the Integra Type R’s superficial showiness, which is all rawness and racy pretensions, but beneath that, it is an awesome driver’s car. Like the way it drives, its appeal is elemental – that back to basic, deeply psychological pleasure in pointing and squirting in a car, down roads that rip and roar like the winding ribbon of a rollercoaster… This is the pure way.” CAR, February 1999

“The truth is, though, the Integra Type R remains an enigma, titanium gear knob and all.” CAR, February 1999

“… like the off-duty competition car it is, it’s an impossible car to drive absent-mindedly without looking very amateur indeed.” CAR, February 1999

“Limited numbers. Perfectly focused. Marginal business for a major carmaker, true. The kind of product that driving evangelists drool over and marketing saps witter on about as a ‘halo product’ which ‘strengthens the brand proposition.’ ” CAR, October 1998

“… the Integra Type R is pure-bred Japanese – as seductive a reflection of Tokyo’s obsession with the mad, bad and dangerous-to-resist bits of driving as Nissan’s Skyline GT-R.” CAR, October 1998

“There are faster cars than the Integra Type R, sure enough. But few that are as unashamedly emotional in their appeal.” CAR, October 1998

“The Integra Type R encourages you, you sad car purist, to listen for the onset of serious good stuff.” CAR, October 1998

“The Integra Type R feels like it was painstakingly honed as a statement, to reposition Honda as a creator of adrenaline-soused cars.” CAR, May 1998

“The Integra Type R, more than anything else, is defiant narrowcasting. You either get it or you don’t.” CAR, May 1998

“…you feel the Integra Type R; there’s an irrefutable mechanical quality. Plunge hard and late into a corner and this car adjusts through neutral to understeer, poised, sharp, accurate.” CAR, May 1998

“There’s cleverness, too, in the way the Cocker Spaniel-on-sulphate alacrity of the engine ties in with the alertness of the limited slip differential, the fabulously tough brakes with Porsche pedal feel and perfectly weighted steering to allow you, quite simply, to get the jollies, big time.” CAR, May 1998

“…the Integra Type R propounds a strictly emotional appeal. There’s nothing rational about a loud, firmly sprung car that will annoy eight passengers out of ten. The Integra Type R exists at one remove from rational. It’s selfish.” CAR, May 1998

“The Integra Type R propounds a strictly emotional appeal… The Integra Type R is emotional like the Blues is emotional… Should you ponder if the Integra Type R be less demanding, you miss the point.” CAR, May 1998

“The Integra Type R appeals to the racing driver in you, the suppressed sliver in your soul which is obsessed with tricky bits of engineering that the person in the street is genetically resistant to, the chunk of your heart which beats faster when you’re on a satisfying road in a satisfying car, the part of you which says you will never, ever, drive a Vauxhall Vectra by choice.” CAR, May 1998

“No European car, irrespective of price, matches the sheer intensity of the Integra Type R. This car re-defines middle-management performance machinery as a product light on deportment and heavy on thrills. But beware. Integra Type R is, above all, addictive. And definitely raw.” CAR, May 1998

“The Integra Type R is as extreme a car as you can buy, irrespective of price. There are days when you will hate the noise, the rort, the big rear wing masking the rear view, a literally uncomfortable relationship with zitular road surfaces, times when the ownership effort seems too damned wearing. But those moments will be outnumbered tenfold by the sheer bonkers perfection of the thing, the way it delivers pleasure – raw, demanding, self-obsessed, techno, laugh-’til-you-burst delight – at a level other car makers don’t understand.” CAR, May 1998

“Like every great lightweight, Honda’s Integra Type R is a brilliant drive because the engineers dispensed with unnecessary luxury items, concentrating instead on honing the mechanical package to maximize the car’s performance, handling and roadholding.” Performance Car, April 1998

“In short, its one very special motor, turning even the shortest journey into a qualifying lap.” Performance Car, April 1998

“Driven as it’s intended the Integra Type R is a blisteringly quick real-world car.” Performance Car, April 1998

“The chassis is a gem, too, with amazing levels of grip and traction but retaining equally brilliant levels of feedback and throttle adjustability.” Performance Car, April 1998

“Its a magical combination of Peugeot 306 GTI 6 fluidity, Ford Puma feel and [Renault] Clio Williams balance but with an infinitely adaptable cornering attitude, from steady understeer through neutral four wheel drifts to tail-out lift-off oversteer without ever feeling twitchy or unstable. All of which goes to make the Integra Type R the most focused, best handling front wheel drive car we’ve ever driven.” Performance Car, April 1998

“Put simply, the Integra Type R is the most enthralling front drive car we’ve ever had the luck to get our sticky mits on. It’s a race-sharpened road car with a hand finished motor, stiffened body shell and Recaro interior…” CAR Performance Car of the Year, January 1998

“Amazingly, the engine isn’t the highlight of the Type R. The chassis is simply spectacular. Whether you’re on the road or racetrack, you can do almost anything with it. Understeer isn’t on the agenda, even in the wet, and with a little fancy throttle work you can vary the cornering attitude from delicious four wheel drifts to lurid oversteer with a lift of your right foot.” CAR Performance Car of the Year, January 1998

“The wonderful thing about this is the forgiving nature with which it lets go. With a little practice you can drive straight to 100% and then start to play.” CAR Performance Car of the Year, January 1998

“Think of the Integra Type R as a sports coupe and you’ll be sorely disappointed. However, regard it as a front drive Lotus Elise with a roof and you’ll be just about spot-on.” CAR Performance Car of the Year, January 1998

“… there is a deftness and dialogue between the steering wheels and the road that’s almost Lotus Elise in its purity.” CAR, November 1997

“Push your luck and the Integra Type R will let go, but it is so informative that you’re never kept in the dark about what’s coming and you can with fine steering inputs.” CAR, November 1997

“… the Integra Type R is one of those cars that you don’t want to get out of. Even after 200 odd miles, deep into Sunday night, I’m still seeking out empty back roads whacking the lights onto full beam and listening to the sound of roadside stones bouncing off of the sills, doing a Colin McRae, just driving and driving fast. This little Honda with the so-what shape has gate crashed a very select club where the only criteria for membership is unalloyed driving pleasure.” CAR, November 1997

“The Integra Type R disguises its front wheel drive layout with sensational track-bred handling.” CAR, December 1997

“Wrist-flick through the gears and extend that marvelous engine to the sort of revs that sends cranks through the blocks of most rivals and you’ll reach nirvana that you would have thought well beyond a front drive car.” CAR, December 1997

“On a racetrack the Integra Type R is the best handling FWD car any of us can remember. It steers more like a race car than a road car, turning in with a sharpness and élan that bely its streetcar disguise. And once committed through a bend, it hangs on with amazing grace… It doesn’t scrabble and scream and drift and porpoise, like many front drive cars on the edge of their abilities. It just powers around the bend in a nicely controlled drift.” CAR, December 1997

“On the track the Integra Type R kisses goodbye to understeer and marks a new benchmark for front drive precision. If it had a little more life at 7/10ths on the road, we’d be hardly able to contain ourselves.” CAR, December 1997

“If you want to know what real top-end power feels like, the Integra Type R will get you closer to [Team Honda Sport Touring Car race driver, Gabriele] Tarquini’s weekend car than anything this side of a Ferrari F355.” Autocar, August 27, 1997

“The Integra Type R is actually closer in character to a Ferrari F355 than the NSX is. If this doesn’t make it the best car ever to come out of Japan, I’m not sure what does.” Autocar, August 27, 1997

“Brilliant. Absolutely and utterly brilliant. The Integra Type R is a supreme driver’s car at a price that makes sense…” Performance Car, November 1997

“Some cars feel fast. Some cars are fast. Some cars, like the Integra Type R, are both at the same time.” Performance Car, November 1997

“Its extraordinary performance combined with its excellent chassis dynamics give the Type R enough point to point potential to embarrass supercars and makes you question the need to spend more than £20k on a sportscar.” Performance Car, November 1997

“The sensation you have is that of being in a racing car, in terms of reaction speed and aggressive driving position.” Gabriele Tarquini, Team Honda Sport Touring Car race driver.

“Incredible. The best road car engine I’ve ever driven on a race circuit.” James Kay former Touring Car Champion.

Posted in AKMEE Engineering, Awesome Quotes of the Day, Cool story, Bro!, Honda & Acura, Japan, JDM cars and culture, POTD - Photos of the Day, Relevant News, Transportation, Uncategorized/Unsorted, USA | Tagged , , , , | Leave a comment

repost: 人生的答卷,無法更改,也無法重來

Written by Frank M. Lin 3/24/2017 4:10 am @ El Cerrito, California – Just spent 2 nights at my uncle’s house in El Cerrito Hills.  The last time I slept in this area was probably pre-2008 actually.  I didn’t realize it while growing up but El Cerrito is a very nice suburban area to San Francisco.  Psychically it is not that far away to the city!!  But traffic on I-80 can be terrible though…  The house I grew up in is quite unique because it is with on the border of El Cerrito and Richmond.  Our address list us in Richmond and the main house is on the Richmond side but we have a detached garage and it is physically in El Cerrito.  🙂  Pretty cool right?  Ha ha ha…

PS, I haven’t translated this short article to English yet.  It is about life lesson derived from practicing Chinese Calligraphy.  If any reader wants me to translate it simply let me know and I will get this one done since it will only take me like 5-10 minutes anyway.  But I’m about to leave to drive to Fremont to play 5 am bball so, see y’all later!!

Source: http://www.read-life.com/2015/12/24/admin-1723/

人生的答卷,無法更改,也無法重來

Posted: 十二月 24, 2015

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人生沒有草稿

小時候,父親讓我向一位老先生學書法,用廢舊報紙練字多年,可自己一直沒有大的進步。

老先生對父親說:「如果你讓娃兒用最好的紙來寫,可能會寫得更好。」

從此以後,父親就按照他說的去做了。果然,我的字大有長進。

問其原因,老先生說,因為你用舊報紙寫字的時候,總感覺是在打草稿,即使寫得不好也無所謂,以後還有機會,所以就不能完全專心。而用最好的紙,你就會感覺機會的珍貴,有一種很正式的心態,從而也就比平常練習時更加專心、用心去寫,所以字也就能夠寫好。

多年以後,驀然回首自己走過的人生路程,確實有草稿上練字的那種心態,以至於使許多願望沒能實現。

其實就是因為曾經以為自己還是來日方長,所以才一次次地失去難得的機遇,白白地浪費了一張又一張的人生好紙。

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老是在以一種「打草稿」的心態做事,只是把生活裏的許多事情當成演習,而不是真刀真槍的實戰,所以就沒有完全發揮出自己的潛能和專長,更沒有全力以赴地去做事,結果就可想而知了。

許多時候,我們老是在犯這樣的錯誤,總把希望寄託在明天,不珍惜生命;對人生就像寫字一樣,往往不注重字寫得怎樣,而只是看花費了多少紙。

生命不應該打草稿,而現實的生活,其實也不會給我們打草稿的機會,因為我們所認為的草稿,其實就已經是我們人生的答卷,無法更改,也無法重來,所以我們要珍惜每一次機會,認真對待每一天。

別讓生命再打草稿,用行動奉獻一份愛意給你周圍的人,你的生命價值便得到了延伸!
用你的目光呵護道旁的每一株無名小花,你的生命就是原野上的一株大樹!

用你的心靈去感應樹上的每一片綠葉,你的生命從此便獲得了安寧與清靜。

 

作者:佚名

Posted in Awesome Quotes of the Day, Chinese, Chinese stories/history, Cool story, Bro!, East/West/translations, 高價值優秀文章, Life/Musings, PSA - public service announcements, Repost, Retrospective, The Truth, The Realist, Uncategorized/Unsorted | Tagged , , | Leave a comment

repost: 我是醫師,我不要被插鼻胃管

Posted by Frank M. Lin 3/21/2017 4:13 am @ San Francisco, California – A very nice article by a doctor talking about the sickness (of the mind) of Taiwanese people.  Lot of old people are getting unnecessary life prolonging healthy services that adds nothing but pain.  There is a point when the quality of life is bad enough it simply isn’t worth it for the elders to put up with the pain.  They’ve lived a long enough life let them die with dignity and pain free.  Lot of Taiwanese people way too much about what other people think.  They are afraid to lose face.  They learn to learn not to give a fuck about what other people think.  I’m the best at that lol.  I don’t even give a shit about what my dad or my siblings think anymore.  It’s my life I live how I wanna live.  I live free now.

Source: 我是醫師,我不要被插鼻胃管-醫病平台-康健名家觀點

我是醫師,我不要被插鼻胃管

作者:醫病平台(陽明大學附設醫院醫師—陳秀丹)2017.02.06

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九十歲的老太太三度中風,無法行走,終日臥床,這半年來插著鼻胃管灌食,老太太前不久因肺炎住院兩週,出院不到三天就又因發燒被送到急診室,胸部X光片呈現肺炎,開始她最近四個月來的第三次入院。

第一次看到這位病人,只見她的雙手被綁著,很激動一直要去扯鼻胃管,甚至連腳都扭動起來。老太太的兒子對我說,她在家裏就是這樣,一不小心,鼻胃管就會被扯掉,把手綁起來是不得已的。我試探性的問了這個兒子,「如果是您自己,您要這樣插著鼻胃管,然後被綁手嗎?如果是我,當我吞不下,我就要死了,我不要被插鼻胃管。」兒子說:「最好不要插,但這也是沒辦法的事呀!一個人不能吃,就沒有營養,沒有營養會死吔,總不能看著媽媽活活被餓死吧?醫師,沒有鼻胃管,怎麼可以呢?」

結果,這個病人住院三天中自拔二次鼻胃管,就在第二次自拔管路當下,我剛好走進病房,我說:「鼻胃管不見了!」,只見媳婦冷眼的對著外籍看護說:「妳是怎麼顧的?」,可憐的看護說:「我就要翻身,才鬆綁,她就自拔了。」好令人心酸的場景,但這樣的場景、類似的對話,每日不斷地在臺灣各地上演著,這是一個講究孝順的國度嗎?

當一個人退化到吞嚥有困難時,液體(水)是最容易嗆到的,當情況退化更嚴重,口水也會嗆到,而口水二十四小時都在分泌,如何去防止病人嗆到?這已經不是鼻胃管或經皮胃造瘻所能預防的,因此即便有了鼻胃管或胃造瘻,吸入性肺炎還是無法避免。這就是這類病人會反覆肺炎入院的原因。

如果病人是暫時無法經口進食,短暫的使用鼻胃管灌食是可行的,但如果是退化中的老人,那就得仔細想一想,如果病人自己願意插管,那沒話說,如果他(她)不願意,我們麼可以強迫他們被插管,甚至將他們的手綁起來呢?在加護病房裏,曾經有一位九十多歲的老先生向我哭訴:「醫師,我又沒有做壞事,為什麼把我綁起來?」被插鼻胃管的病人吃下的食物,沒有經過味蕾的品嚐,無法感受到食物的酸甜苦辣,他們常說:「醫師,我都沒吃。」

尊重生活品質與生命尊嚴的國家,退化的老人不會被插鼻胃管,照顧者會細心地、慢慢地進行餵食,如果真的不行了,不會強迫灌食,然後老人就順著生命自然的軌道,離開人間,展開另一段靈性之旅。

歐洲有一個國家花了二十年的時間去扭轉該國插鼻胃管、或臨終打點滴的習慣,他們主張──「無久病臥床的老人!」。芬蘭的國家政策是希望國人死前二個禮拜才臥床,國家花了很多錢在做預防保健,在做預防骨質疏鬆、預防跌倒,期望其國人有健康的老人生活。臺灣剛好相反,花了很多的錢在已經倒地的病人身上。在歐美澳等國,他們不會為無法自然進食的臥床老人插鼻胃管,或採取經腸道營養等延命措施,他們認為,人終有一死,如果讓老人家這樣延長死亡的時間,反而讓其人權與尊嚴受損,是倫理不容的壞事。

老天讓我們生下來,老天也給了我們很好的退場機制。當人老到不能吃、病到不能吃,此時身體呈現相對脫水狀態,腦內嗎啡的生成量會增加;心、肺衰竭,二氧化碳無法排出,這也會造成所謂的二氧化碳昏迷;肝衰竭時,阿摩尼亞的代謝出問題,會產生肝性腦昏迷;這些都能讓人們可以較舒服地離開人世間,這是老天的恩賜,只是現在的醫療卻忘了老天給我們人類最好的退場機制。

天下雜誌曾經與393公民平台合作,調查臺灣臨終前的醫療現況,結果發現許多「另類的臺灣第一」,無效醫療非常的氾濫。

臺灣有超過5成的醫師為了避免醫療糾紛而實施無效醫療

什麼叫「無效醫療」?也就是這個醫療再也沒有辦法達到醫療「增進病人健康或減少傷害」的目的。無效的醫療分「質的無效」與「量的無效」。「質的無效」是再繼續處置下去,病人仍然處在一種無意識狀態,或是再繼續處置下去,病人仍然會死亡,這是所謂「質的無效」。「量的無效」是假設過去的案例有100個,我們用這個方式繼續救治,病人仍然會死,這就是所謂「量的無效」。

事實上,臺灣加護病房的密度全世界第一,這並不是臺灣人的驕傲,臺灣很多人要死之前,會被送到加護病房走一遭,這是非常突兀的事。臺灣長期依靠呼吸器維生人數是美國的5.8倍,美國的人口數是我們的十幾倍,可是我們呼吸器依賴的人數竟然這麼多,這令我非常憂心。

現代的社會,孩子生的少,年輕人生活壓力很大,試想,一對中年夫妻,當他們面對雙方家長的老病,以及自己所要撫養的子女,所要付的房貸,如果財力不夠雄厚,你叫他們如何過活?臺灣的健保給付無效益的醫療,這助長了許多的老人被現代化的醫療無情的殘害。

在臺灣,您可以見到許多的臥床老人,全身攣縮、多處壓傷,插著鼻胃管、氣切管、導尿管,甚至意識昏迷還在使用呼吸器、還在洗腎的癌末病人…。這些對外國人而言,簡直是無法理解。

亞里布維曾說:「生命的意義不在於時間的長短,而在思想行動力的衡量。」,人活著不只是為了維持一口氣, 能感受生命的美好才是真正的活著。放下心中的執念,讓生命回歸正常的軌道,不做生命的延畢生,人生大戲才精彩。

真正的愛是「給愛的人沒煩惱,被愛的人沒痛苦」; 孝順兩個字,「順」沒做到,怎能說是孝順?因此,如果老人家不願意被插鼻胃管,那就順他的意思吧!沒有鼻胃管,當然可以,因為沒有一個人帶著鼻胃管來到人世間。

我是醫師,我向大眾宣誓,我不要被插鼻胃管,我要美美地死去;期待十年後的臺灣沒有被捆綁的老人,我衷心的期盼。

Posted in Chinese, 高價值優秀文章, Health & Fitness, Human Rights, Life/Musings, Politics/Societies/World stuff, PSA - public service announcements, Pure Love, Relevant News, Repost, The Truth, The Realist, Uncategorized/Unsorted | Leave a comment

PSA: Athanasius Kircher – Planetary Talisman – Occult Artwork

OMG WTF BBQ!! 3/21/2017 1:34 am – This guy is amazing.  I’m going to have to read up more about him.  I’ve never heard of him before…  he was into literally everything!!  Look at his principal work the word prolific comes to mind.  A true renaissance man.  I’m glad to hear 400 years later people are now finding him interesting.  I certainly am!!  I bet nobody knows him at all in China or Taiwan.  🙂

Written by Frank M. Lin 3/21/2017 1:12 am @ San Francisco, California – Just woke up from a nice deep sleep session.  Slept from 10:40 pm to 12:20 am…  I balled indoor today from 1:30 pm to 6 pm.  Cardio is 80% back now and my shots are about 75% back.  Dribbling is about 65% back.  Feeling great.  If I don’t dye my hair black I have lots of white/grey hair and look pretty old from the back.  Lot of kids are calling me OG player now lol lol.  If I dye my hair black I still can pass to be in late 20’s especially if I am clean shaven.  Anyways…

Back in October or so I was offered a free psychic reading online.  Well I’m a sucker for free stuff so I went ahead and got a reading.  To my surprise it was actually quite accurate .  The psychic then asked to do a detailed reading for $39.  I was thinking hmm not too expensive.  So why not?  I was given a month to month prediction for about a year.  Again, it was eerie in its accuracy…  so I’ve been giving the psychic some additional money every now and then for continued reading and psychic work.  Kinda just for fun and see where it would lead me…  so she was giving me some symbols she called Lunar Talismans.  I shared couple of them on my facebook before.  The other day I decided to google search the mages and I found out there are legit talismans done back in the 1600’s by Athanasius Kircher.  I never heard of him before but his wikipedia page s quite interesting it is shown below but first here are the planetary talismans:

The Talisman of Saturn
The Talisman of Jupiter
The Talisman of Mars
The Talisman of Sol
The Talisman of Venus
The Talisman of Mercury
The Talisman of Luna

 

Athanasius Kircher

Athanasius Kircher, S.J.
330px-athanasius_kircher
Portrait of Kircher at age 53
from Mundus Subterraneus (1664)

Religion Roman Catholicism
Order Society of Jesus
Personal
Born 2 May 1602
Geisa, Imperial Abbey of Fulda, Holy Roman Empire
Died 28 November 1680 (aged 78)
Rome, Papal States
Religious career
Works Priest, scholar and scientist [1]
Ordination 1628

Athanasius Kircher, S.J. (sometimes erroneously spelled Kirchner; Latin: Athanasius Kircherus, 2 May 1602 – 28 November 1680) was a GermanJesuit scholar and polymath who published around 40 major works, most notably in the fields of comparative religion, geology, and medicine. Kircher has been compared to fellow Jesuit Roger Boscovich and to Leonardo da Vinci for his enormous range of interests, and has been honored with the title “Master of a Hundred Arts”.[2] He taught for more than forty years at the Roman College, where he set up a wunderkammer. A resurgence of interest in Kircher has occurred within the scholarly community in recent decades.

Kircher claimed to have deciphered the hieroglyphic writing of the ancient Egyptian language, but most of his assumptions and translations in this field were later found to be nonsensical. He did, however, correctly establish the link between the ancient Egyptian and the modern Coptic languages, and some commentators regard him as the founder of Egyptology. Kircher was also fascinated with Sinology and wrote an encyclopedia of China, in which he noted the early presence there of Nestorian Christians while also attempting to establish links with Egypt and Christianity.

Kircher’s work in geology included studies of volcanoes and fossils. One of the first people to observe microbes through a microscope, Kircher was ahead of his time in proposing that the plague was caused by an infectious microorganism and in suggesting effective measures to prevent the spread of the disease. Kircher also displayed a keen interest in technology and mechanical inventions; inventions attributed to him include a magnetic clock, various automatons and the first megaphone. The invention of the magic lantern is often misattributed to Kircher,[3] although he did conduct a study of the principles involved in his Ars Magna Lucis et Umbrae.

A scientific star in his day, towards the end of his life he was eclipsed by the rationalism of René Descartes and others. In the late 20th century, however, the aesthetic qualities of his work again began to be appreciated. One modern scholar, Alan Cutler, described Kircher as “a giant among seventeenth-century scholars”, and “one of the last thinkers who could rightfully claim all knowledge as his domain”.[4] Another scholar, Edward W. Schmidt, referred to Kircher as “the last Renaissance man“. In A Man of Misconceptions, his 2012 book about Kircher, John Glassie writes that while “many of Kircher’s actual ideas today seem wildly off-base, if not simply bizarre,”[5] he was “a champion of wonder, a man of awe-inspiring erudition and inventiveness,” whose work was read “by the smartest minds of the time.”[6]

Life

Kircher was born on 2 May in either 1601 or 1602 (he himself did not know) in Geisa, Buchonia, near Fulda, currently Hesse, Germany. From his birthplace he took the epithets Bucho, Buchonius and Fuldensis which he sometimes added to his name. He attended the Jesuit College in Fulda from 1614 to 1618, when he entered the novitiate of the Society.

The youngest of nine children, Kircher studied volcanoes owing to his passion for rocks and eruptions. He was taught Hebrew by a rabbi[7] in addition to his studies at school. He studied philosophy and theology at Paderborn,[3] but fled to Cologne in 1622 to escape advancing Protestant forces.[citation needed] On the journey, he narrowly escaped death after falling through the ice crossing the frozen Rhine — one of several occasions on which his life was endangered. Later, traveling to Heiligenstadt, he was caught and nearly hanged by a party of Protestant soldiers.[citation needed]

From 1622 to 1624 Kircher was sent to begin his regency period in Koblenz as a teacher. This was followed by his assignment to Heiligenstadt, where he taught mathematics, Hebrew and Syriac, and produced a show of fireworks and moving scenery for the visiting Elector Archbishop of Mainz, showing early evidence of his interest in mechanical devices. He was ordained to the priesthood in 1628[3] and became professor of ethics and mathematics at the University of Würzburg, where he also taught Hebrew and Syriac. Beginning in 1628, he also began to show an interest in Egyptian hieroglyphs.

In 1631, while still at Würzburg, Kircher allegedly had a prophetic vision of a bright light and armed men with horses in the city. Wurzburg was shortly afterwards attacked and captured, leading to Kircher being accorded respect for predicting the disaster via astrology, though Kircher himself privately insisted that he had not relied on that art.[8] This was the year that Kircher published his first book (the Ars Magnesia, reporting his research on magnetism), but having been caught up in the Thirty Years’ War he was driven to the papal University of Avignon in France. In 1633 he was called to Vienna by the emperor to succeed Kepler as Mathematician to the Habsburg court. On the intervention of Nicolas-Claude Fabri de Peiresc, the order was rescinded and he was sent instead to Rome to continue with his scholarly work, but he had already embarked for Vienna.

On the way, his ship was blown off course and he arrived in Rome before he knew of the changed decision. He based himself in the city for the rest of his life, and from 1634[9] he taught mathematics, physics and Oriental languages at the Collegio Romano (now the Pontifical Gregorian University) for several years before being released to devote himself to research. He studied malaria and the plague, amassing a collection of antiquities, which he exhibited along with devices of his own creation in the Museum Kircherianum.

In 1661, Kircher discovered the ruins of a church said to have been constructed by Constantine on the site of Saint Eustace‘s vision of Jesus Christ in a stag’s horns. He raised money to pay for the church’s reconstruction as the Santuario della Mentorella, and his heart was buried in the church on his death.

Published work

Kircher published a large number of substantial books on a very wide variety of subjects, such as Egyptology, geology, and music theory. His syncretic approach disregarded the boundaries between disciplines which are now conventional: his Magnes, for example, was ostensibly a discussion of magnetism, but also explored other forms of attraction such as gravity and love. Perhaps Kircher’s best-known work today is his Oedipus Aegyptiacus (1652–54), a vast study of Egyptology and comparative religion.[10]

His books, written in Latin, were widely circulated in the 17th century, and they contributed to the dissemination of scientific information to a broader circle of readers. Kircher is not now considered to have made any significant original contributions, although a number of discoveries and inventions (e.g., the magic lantern) have sometimes been mistakenly attributed to him.[10]

Linguistic and cultural studies

Egyptology

Main article: Oedipus Aegyptiacus

The Coptic alphabet, from Prodromus coptus sive aegyptiacus.

The last known example of Egyptian hieroglyphics dates from AD 394, after which all knowledge of hieroglyphics was lost.[11] Until Thomas Young and Jean-François Champollion found the key to hieroglyphics in the 19th century, the main authority was the 4th century Greek grammarian Horapollon, whose chief contribution was the misconception that hieroglyphics were “picture writing” and that future translators should look for symbolic meaning in the pictures.[12]

The first modern study of hieroglyphics came with Piero Valeriano Bolzani‘s Hieroglyphica (1556),[11] and Kircher was the most famous of the “decipherers” between ancient and modern times and the most famous Egyptologist of his day.[13] In his Lingua Aegyptiaca Restituta (1643), Kircher called hieroglyphics “this language hitherto unknown in Europe, in which there are as many pictures as letters, as many riddles as sounds, in short as many mazes to be escaped from as mountains to be climbed”.[13] While some of his notions are long discredited, portions of his work have been valuable to later scholars, and Kircher helped pioneer Egyptology as a field of serious study.

Kircher’s interest in Egyptology began in 1628 when he became intrigued by a collection of hieroglyphs in the library at Speyer. He learned Coptic in 1633 and published the first grammar of that language in 1636, the Prodromus coptus sive aegyptiacus. Kircher then broke with Horapollon’s interpretation of the language of the hieroglyphs with his Lingua aegyptiaca restituta. Kircher argued that Coptic preserved the last development of ancient Egyptian.[13][14] For this Kircher has been considered the true “founder of Egyptology”, because his work was conducted “before the discovery of the Rosetta Stone rendered Egyptian hieroglyphics comprehensible to scholars”.[14] He also recognized the relationship between hieratic and hieroglyphic scripts.

Frontispiece to Kircher’s Oedipus Ægyptiacus; the Sphinx, confronted by Kircher’s learning, admits he has solved her riddle.

Between 1650 and 1654, Kircher published four volumes of “translations” of hieroglyphs in the context of his Coptic studies.[13] However, according to Steven Frimmer, “none of them even remotely fitted the original texts”.[13] In Oedipus Aegyptiacus, Kircher argued under the impression of the Hieroglyphica that ancient Egyptian was the language spoken by Adam and Eve, that Hermes Trismegistus was Moses, and that hieroglyphs were occult symbols which “cannot be translated by words, but expressed only by marks, characters and figures.” This led him to translate simple hieroglyphic texts now known to read as dd Wsr (“Osiris says”) as “The treachery of Typhon ends at the throne of Isis; the moisture of nature is guarded by the vigilance of Anubis”[15]

According to the Egyptologist Sir E. A. Wallis Budge:

Many writers pretended to have found the key to the hieroglyphics, and many more professed, with a shameless impudence which is hard to understand in these days, to translate the contents of the texts into a modern tongue. Foremost among such pretenders must be mentioned Athanasius Kircher, who, in the 17th century, declared that he had found the key to the hieroglyphic inscriptions; the translations which he prints in his Oedipus Aegyptiacus are utter nonsense, but as they were put forth in a learned tongue many people at the time believed they were correct.[16]

Although Kircher’s approach to deciphering texts was based on a fundamental misconception, some modern commentators have described Kircher as the pioneer of the serious study of hieroglyphs. The data which he collected were later consulted by Champollion in his successful efforts to decode the script. Kircher himself recognized the possibility of the hieroglyphs constituting an alphabet; he included in his proposed system (incorrect) derivations of the Greek alphabet from 21 hieroglyphs.[citation needed] According to Joseph MacDonnell, it was “because of Kircher’s work that scientists knew what to look for when interpreting the Rosetta stone”.[17] Another scholar of ancient Egypt, Erik Iversen, concluded:

It is therefore Kircher’s incontestable merit that he was the first to have discovered the phonetic value of an Egyptian hieroglyph. From a humanistic as well as an intellectual point of view Egyptology may very well be proud of having Kircher as its founder.[18]

Kircher was also actively involved in the erection of obelisks in Roman squares, often adding fantastic “hieroglyphs” of his own design in the blank areas that are now puzzling to modern scholars.[citation needed]

Sinology

Map of China, China Illustrata.

Kircher had an early interest in China, telling his superior in 1629 that he wished to become a missionary to that country. In 1667 he published a treatise whose full title was China monumentis, qua sacris qua profanis, nec non variis naturae & artis spectaculis, aliarumque rerum memorabilium argumentis illustrata, and which is commonly known simply as China Illustrata, i.e. “China Illustrated”. It was a work of encyclopedic breadth, combining material of unequal quality, from accurate cartography to mythical elements, such as a study of dragons. The work drew heavily on the reports of Jesuits working in China, in particular Michael Boym[19] and Martino Martini.

China Illustrata emphasized the Christian elements of Chinese history, both real and imagined: the book noted the early presence of Nestorian Christians (with a Latin translation of the Nestorian Stele of Xi’an provided by Boym and his Chinese collaborator, Andrew Zheng),[20] but also claimed that the Chinese were descended from the sons of Ham, that Confucius was Hermes Trismegistus/Moses and that the Chinese characters were abstracted hieroglyphs.

In Kircher’s system, ideograms were inferior to hieroglyphs because they referred to specific ideas rather than to mysterious complexes of ideas, while the signs of the Maya and Aztecs were yet lower pictograms which referred only to objects. Umberto Eco comments that this idea reflected and supported the ethnocentric European attitude toward Chinese and native American civilizations;

“China was presented not as an unknown barbarian to be defeated but as a prodigal son who should return to the home of the common father”. (p. 69)

Biblical studies and exegesis

In 1675, he published Arca Noë, the results of his research on the biblical Ark of Noah — following the Counter-Reformation, allegorical interpretation was giving way to the study of the Old Testament as literal truth among Scriptural scholars. Kircher analyzed the dimensions of the Ark; based on the number of species known to him (excluding insects and other forms thought to arise spontaneously), he calculated that overcrowding would not have been a problem. He also discussed the logistics of the Ark voyage, speculating on whether extra livestock was brought to feed carnivores and what the daily schedule of feeding and caring for animals must have been.

Other cultural work

Kircher was sent the Voynich Manuscript in 1666 by Johannes Marcus Marci in the hope of Kircher being able to decipher it.[21] The manuscript remained in the Collegio Romano until Victor Emmanuel II of Italy annexed the Papal States in 1870, though scepticism as to the authenticity of the story and of the origin of the manuscript itself exists. In his Polygraphia nova (1663), Kircher proposed an artificial universal language.

Physical sciences

Geology

375px-kircherearthfires

Kircher’s model of the Earth‘s internal fires, from Mundus Subterraneus.

On a visit to southern Italy in 1638, the ever-curious Kircher was lowered into the crater of Vesuvius, then on the brink of eruption, in order to examine its interior. He was also intrigued by the subterranean rumbling which he heard at the Strait of Messina. His geological and geographical investigations culminated in his Mundus Subterraneus of 1664, in which he suggested that the tides were caused by water moving to and from a subterranean ocean.

Kircher was also puzzled by fossils. He understood that fossils were the remains of animals. He ascribed large bones to giant races of humans.[22]Not all the objects which he was attempting to explain were in fact fossils, hence the diversity of explanations. He interpreted mountain ranges as the Earth’s skeletal structures exposed by weathering.[23]

Kircher’s map of Atlantis, oriented with south at the top, from Mundus Subterraneus.

Mundus Subterraneus includes several pages about the legendary island of Atlantis including a map with the Latin caption “Situs Insulae Atlantidis, a Mari olim absorpte ex mente Egyptiorum et Platonis descriptio.” translating as “Site of the island of Atlantis, in the sea, from Egyptian sources and Plato’s description.”[24]

Biology

In his book Arca Noë, Kircher argued that after the Flood new species were transformed as they moved into different environments, for example, when a deer moved into a colder climate, it became a reindeer. Additionally, he held that many species were hybrids of other species, for example, armadillos from a combination of turtles and porcupines. He also advocated the theory of spontaneous generation.[25] Because of such hypotheses, some historians have held that Kircher was a proto-evolutionist.[26]

Medicine

The ears of a human, cow, horse, dog, leopard, cat, rat, pig, sheep and goose illustrated in Musurgia Universalis.

Kircher took a notably modern approach to the study of diseases, as early as 1646 using a microscope to investigate the blood of plague victims. In his Scrutinium Pestis of 1658, he noted the presence of “little worms” or “animalcules” in the blood, and concluded that the disease was caused by microorganisms. The conclusion was correct, although it is likely that what he saw were in fact red or white blood cells and not the plague agent, Yersinia pestis. He also proposed hygienic measures to prevent the spread of disease, such as isolation, quarantine, burning clothes worn by the infected and wearing facemasks to prevent the inhalation of germs.

Technology

Kircher’s magnetic clock.

In 1646, Kircher published Ars Magna Lucis et Umbrae, on the subject of the display of images on a screen using an apparatus similar to the magic lantern as developed by Christiaan Huygens and others. Kircher described the construction of a “catotrophic lamp” that used reflection to project images on the wall of a darkened room. Although Kircher did not invent the device, he made improvements over previous models, and suggested methods by which exhibitors could use his device. Much of the significance of his work arises from Kircher’s rational approach towards the demystification of projected images.[27]

Previously such images had been used in Europe to mimic supernatural appearances (Kircher himself cites the use of displayed images by the rabbis in the court of King Solomon). Kircher stressed that exhibitors should take great care to inform spectators that such images were purely naturalistic, and not magical in origin.

Kircher also constructed a magnetic clock, the mechanism of which he explained in his Magnes (1641). The device had originally been invented by another Jesuit, Fr. Linus of Liege, and was described by an acquaintance of Line’s in 1634. Kircher’s patron Peiresc had claimed that the clock’s motion supported the Copernican cosmological model, the argument being that the magnetic sphere in the clock was caused to rotate by the magnetic force of the sun.[28]

Kircher’s model disproved the hypothesis, showing that the motion could be produced by a water clock in the base of the device. Although Kircher wrote against the Copernican model in his Magnes, supporting instead that of Tycho Brahe, his later Itinerarium extaticum (1656, revised 1671), presented several systems — including the Copernican — as distinct possibilities. The clock has been reconstructed by Caroline Bouguereau in collaboration with Michael John Gorman and is on display at the Green Library at Stanford University.[28]

The Musurgia Universalis (1650) sets out Kircher’s views on music: he believed that the harmony of music reflected the proportions of the universe. The book includes plans for constructing water-powered automatic organs, notations of birdsong and diagrams of musical instruments. One illustration shows the differences between the ears of humans and other animals. In Phonurgia Nova (1673) Kircher considered the possibilities of transmitting music to remote places.

Other machines designed by Kircher include an aeolian harp, automatons such as a statue which spoke and listened via a speaking tube, a perpetual motion machine, and a Katzenklavier (“cat piano”). The last of these would have driven spikes into the tails of cats, which would yowl to specified pitches, although Kircher is not known to have actually constructed the instrument.

Combinatorics

Although Kircher’s work was not mathematically based, he did develop various systems for generating and counting all combinations of a finite collection of objects (i.e., a finite set), based on the previous work of Ramon Llull. His methods and diagrams are discussed in Ars Magna Sciendi, sive Combinatoria (sic), 1669. They include what may be the first recorded drawings of complete bipartite graphs, extending a similar technique used by Llull to visualize complete graphs.[29] Kircher also employed combinatorics in his Arca Musarithmica, an aleatoric music composition device capable of producing millions of church hymns by combining randomly selected musical phrases.

Legacy

Turris Babel: with typical eclecticism, Kircher illustrates the impossibility of the Tower of Babel having reached the moon, 1679

Scholarly influence

For most of his professional life, Kircher was one of the scientific stars of his world: according to historian Paula Findlen, he was “the first scholar with a global reputation”. His importance was twofold: to the results of his own experiments and research he added information gleaned from his correspondence with over 760 scientists, physicians and above all his fellow Jesuits in all parts of the globe. The Encyclopædia Britannica calls him a “one-man intellectual clearing house”. His works, illustrated to his orders, were extremely popular, and he was the first scientist to be able to support himself through the sale of his books. His near exact contemporary, the Hermetic philosopher-physician, Sir Thomas Browne (1605–82) collected his books avidly; his eldest son Edward Browne visiting the Jesuit priest at Rome in 1665. Towards the end of Kircher’s life however, his stock fell, as the rationalist Cartesian approach began to dominate (Descartes himself described Kircher as “more quacksalver than savant”).

Cultural legacy

Kircher was largely neglected until the late 20th century. One writer attributes his rediscovery to the similarities between his eclectic approach and postmodernism:

[Four hundred] years after his birth there is a revival of interest in Kircher, perhaps because Kircher can be considered as the pre-modern root of post-modern thinking. With his labyrinthine mind, he was Jorge Luis Borges… before Borges. …at the start of the 21st century Kircher’s taste for trivia, deception and wonder is back.[30]

He added that “Kircher’s postmodern qualities include his subversiveness, his celebrity, his technomania and his bizarre eclecticism“. In Robert Graham Irwin‘s For Lust of Knowing, Kircher is called “one of the last scholars aspiring to know everything”, with Kircher’s contemporary countryman Gottfried Leibniz cited as the probable “last” such scholar.[citation needed]

As few of Kircher’s works have been translated, the contemporary emphasis has been on their aesthetic qualities rather than their actual content, and a succession of exhibitions have highlighted the beauty of their illustrations. Historian Anthony Grafton has said that “the staggeringly strange dark continent of Kircher’s work [is] the setting for a Borges story that was never written”, while Umberto Eco has written about Kircher in his novel The Island of the Day Before, as well as in his non-fiction works The Search for the Perfect Language and Serendipities. In Where Tigers Are At Home, by Jean-Marie Blas de Roblès, the protagonist works on a translation of a bogus 17th century biography of Kircher. The contemporary artist Cybèle Varela has paid tribute to Kircher in her exhibition Ad Sidera per Athanasius Kircher, held in the Collegio Romano, in the same place where the Museum Kircherianum was.

The Museum of Jurassic Technology in Los Angeles has a hall dedicated to the life of Kircher. His ethnographic collection is in the Pigorini National Museum of Prehistory and Ethnography in Rome.

John Glassie’s book, A Man of Misconceptions, traces connections between Kircher and figures such as Gianlorenzo Bernini, René Descartes, and Isaac Newton. It also suggests influences on Edgar Allan Poe, Franz Anton Mesmer, Jules Verne, and Marcel Duchamp.

In the end, Glassie writes, Kircher should be acknowledged “for his effort to know everything and to share everything he knew, for asking a thousand questions about the world around him, and for getting so many others to ask questions about his answers; for stimulating, as well as confounding and inadvertently amusing, so many minds; for having been a source of so many ideas—right, wrong, half-right, half-baked, ridiculous, beautiful, and all encompassing.”[31]

In popular culture

Kircher’s life and research are central to the plot of James Rollin’s 2015 novel “The Bone Labyrinth”.

Bibliography

Kircher’s principal works, in chronological order, are:

Year Title Link
1631 Ars Magnesia
1635 Primitiae gnomoniciae catroptricae
1636 Prodromus coptus sive aegyptiacus
1637 Specula Melitensis encyclica, hoc est syntagma novum instrumentorum physico- mathematicorum
1641 Magnes sive de arte magnetica 1643 edition (second ed.)
1643 Lingua aegyptiaca restituta
1645–1646 Ars Magna Lucis et umbrae 1646 edition
1650 Obeliscus Pamphilius: hoc est, Interpretatio noua & Hucusque Intentata Obelisci Hieroglyphici 1650 edition
1650 Musurgia universalis, sive ars magna consoni et dissoni Volumes I and II, 1650
1652–1655 Oedipus Aegyptiacus
1654 Magnes sive (third, expanded edition)
1656 Itinerarium extaticum s. opificium coeleste
1657 Iter extaticum secundum, mundi subterranei prodromus
1658 Scrutinium Physico-Medicum Contagiosae Luis, quae dicitur Pestis
1660 Pantometrum Kircherianum … explicatum a G. Schotto
1661 Diatribe de prodigiosis crucibus
1663 Polygraphia nova et universalis ex combinatoria arte directa
1664–1678 Mundus subterraneus, quo universae denique naturae divitiae Tomus II , 1678 Digital edition Tomus I/II by the University and State Library Düsseldorf
1665 Historia Eustachio-Mariana 1665 edition
1665 Arithmologia sive De abditis numerorum mysterijs 1665 edition
1666 Obelisci Aegyptiaci … interpretatio hieroglyphica
1667 China monumentis, qua sacris qua profanis, nec non variis naturae & artis spectaculis, aliarumque rerum memorabilium argumentis illustrata Latin edition (1667)(pages with illustrations only); La Chine, 1670(French, 1670); Modern English translation
1667 Magneticum naturae regnum sive disceptatio physiologica
1668 Organum mathematicum (contributor, edited and published by Gaspar Schott)
1669 Principis Cristiani archetypon politicum 1672 edition
1669 Latium 1671 edition
1669 Ars magna sciendi sive combinatoria 1669 edition
1673 Phonurgia nova, sive conjugium mechanico-physicum artis & natvrae paranympha phonosophia concinnatum 1763 edition
1675 Arca Noe
1676 Sphinx mystagoga: sive Diatribe hieroglyphica, qua Mumiae, ex Memphiticis Pyramidum Adytis Erutae… 1676 edition
1676 Obelisci Aegyptiaci
1679 Musaeum Collegii Romani Societatis Jesu
1679 Turris Babel, Sive Archontologia Qua Primo Priscorum post diluvium hominum vita, mores rerumque gestarum magnitudo, Secundo Turris fabrica civitatumque exstructio, confusio linguarum, & inde gentium transmigrationis, cum principalium inde enatorum idiomatum historia, multiplici eruditione describuntur & explicantur. Amsterdam, Jansson-Waesberge 1679.
1679 Tariffa Kircheriana sive mensa Pathagorica expansa
1680 Physiologia Kircheriana experimentalis 1680 edition

See also

Notes

  1. Jump up^ Woods, p 4, 109
  2. Jump up^ Woods, p 108
  3. ^ Jump up to:a b c “Athanasius Kircher”. Britannica Online. Encyclopedia Britannica. Retrieved June 4, 2016.
  4. Jump up^ Cutler, p 68
  5. Jump up^ John Glassie: A Man of Misconceptions: The Life of an Eccentric in an Age of Change. New York, Riverhead, 2012, p xiv.
  6. Jump up^ Glassie, p xv
  7. Jump up^ [1]
  8. Jump up^ Newman & Grafton, 1-2
  9. Jump up^ Fletcher 2011, p. 31.
  10. ^ Jump up to:a b “Kircher, Athanasius.” Encyclopædia Britannica from Encyclopædia Britannica 2007 Ultimate Reference Suite. (2008).
  11. ^ Jump up to:a b Frimmer, p 37
  12. Jump up^ Frimmer, pp 37–39
  13. ^ Jump up to:a b c d e Frimmer, p 38
  14. ^ Jump up to:a b Woods, p 109
  15. Jump up^ for such translations, see e.g. his Sphinx mystagoga, p. 49.
  16. Jump up^ Budge, E. A. Wallis (1983) [1910]. Egyptian Language: Easy Lessons in Egyptian Hieroglyphics. Mineola, NY: Dover. p. 15.
  17. Jump up^ MacDonnell, p 12
  18. Jump up^ Iversen, pp 97–98
  19. Jump up^ Walravens, Hartmut, Michael Boym und die Flora Sinensis (PDF)
  20. Jump up^ China Illsutrata Archived August 18, 2011, at the Wayback Machine.; Modern English translation and preface by Dr. Charles D. Van Tuyl
  21. Jump up^ Tiltman, John H. (Summer 1967). “The Voynich Manuscript: “The Most Mysterious Manuscript in the World”” (PDF). XII (3). NSA Technical Journal. Retrieved October 30, 2011.
  22. Jump up^ Palmer, Douglas (2005) Earth Time: Exploring the Deep Past from Victorian England to the Grand Canyon. Wiley, Chichester. ISBN 978-0-470-02221-4
  23. Jump up^ The Earth – Richard Fortey, Harper Perennial 2004
  24. Jump up^ “Map of the lost island of Atlantis”. raremaps.com. Retrieved 16 February 2013.
  25. Jump up^ O Breidbach, MT Ghiselin (2006) Athanasius Kircher (1602–1680) on Noah’s Ark: Baroque “Intelligent Design” Theory, Proceedings of the California Academy of Sciences, Volume 57, No. 36, pp. 991–1002 <“Archived copy” (PDF). Archived from the original (PDF) on 2011-10-09. Retrieved 2011-07-12.>
  26. Jump up^ Fairfield Osborn, Henry (1902) From the Greeks to Darwin: An Outline of the Development of the Evolution Idea. MacMillan: London, page 106
  27. Jump up^ Musser, p 613
  28. ^ Jump up to:a b Athanasius Kircher’s Magnetic Clock Archived August 16, 2010, at the Wayback Machine., accessed 23 Apr 2011
  29. Jump up^ Knuth, Donald E. (2013), “Two thousand years of combinatorics”, in Wilson, Robin; Watkins, John J., Combinatorics: Ancient and Modern, Oxford University Press, pp. 7–37.
  30. Jump up^ http://www.safran-arts.com/42day/history/h4may/02kirxer.html
  31. Jump up^ Glassie, p 272.

References

Further reading

  • Edward Chaney: “Roma Britannica and the Cultural Memory of Egypt: Lord Arundel and the Obelisk of Domitian”, in Roma Britannica: Art Patronage and Cultural Exchange in Eighteenth-Century Rome, eds. D. Marshall, K. Wolfe and S. Russell, British School at Rome, 2011, pp. 147–70.
  • Umberto Eco: Serendipities: Language and Lunacy. Columbia University Press (1998). ISBN 0-231-11134-7.
  • Paula Findlen: Athanasius Kircher: The Last Man Who Knew Everything. New York, Routledge, 2004. ISBN 0-415-94016-8.
  • John Edward Fletcher: A brief survey of the unpublished correspondence of Athanasius Kircher S J. (1602–80), in: Manuscripta, XIII, St. Louis, 1969, pp. 150–60.
  • John Edward Fletcher: Johann Marcus Marci writes to Athanasius Kircher. Janus, Leyden, LIX (1972), pp. 97–118.
  • John Edward Fletcher: Athanasius Kircher und seine Beziehungen zum gelehrten Europa seiner Zeit. Wolfenbütteler Arbeiten zur Barockforschung, Band 17, 1988.
  • John Edward Fletcher: Athanasius Kircher : A Man Under Pressure. 1988
  • John Edward Fletcher: Athanasius Kircher And Duke August Of Brunswick-Lüneberg : A Chronicle Of Friendship. 1988
  • John Edward Fletcher: Athanasius Kircher And His Correspondence. 1988
  • John Edward Fletcher: A Study of the Life and Works of Athanasius Kircher, ‘Germanus Incredibilis’. Edited by Elizabeth Fletcher. Brill Publications, Amsterdam, 2011. ISBN 978-90-04-20712-7
  • John Glassie, Athanasius, Underground The Public Domain Review, November 1, 2012.
  • John Glassie: A Man of Misconceptions: The Life of an Eccentric in an Age of Change. New York, Riverhead, 2012. ISBN 978-1-59448-871-9.
  • Godwin, Joscelyn: Athanasius Kircher’s Theatre of the World: The Life and Work of the Last Man to Search for Universal Knowledge. Inner Traditions (2009). ISBN 978-1-59477-329-7
  • Michael John Gorman, Between the Demonic and the Miraculous: Athanasius Kircher and the Baroque Culture of Machines, unabridged version of essay published in The Great Art of Knowing: The Baroque Encyclopedia of Athanasius Kircher, ed. Daniel Stolzenberg, Stanford: Stanford University Libraries, 2001, pp. 59–70.
  • Michael John Gorman, The Angel and the Compass: Athanasius Kircher’s Magnetic Geography, in Paula Findlen, ed., Athanasius Kircher: The Last Man Who Knew Everything, New York, Routledge, 2004, pp. 229–249.
  • Nathalie Lallemand-Buyssens, « Les acquisitions d’Athanasius Kircher au musée du Collège Romain à la lumière de documents inédits », in Storia dell’Arte, no. 133, oct.–déc. 2012, pp. 103–125.
  • Caterina Marrone, I geroglifici fantastici di Athanasius Kircher,Viterbo: Nuovi Equilibri, 2002, p. 166, ISBN 88-7226-653-X.
  • Caterina Marrone, Le lingue utopiche,Viterbo: Nuovi Equilibri, 2004 [1995], p. 338 ISBN 88-7226-815-X.
  • Tiziana Pangrazi, La Musurgia Universalis di Athanasius Kircher, Firenze: Olschki 2009, pp. 206, ISBN 978-88-222-5886-1.
  • Schmidt, Edward W. :The Last Renaissance Man: Athanasius Kircher, SJ. Company: The World of Jesuits and Their Friends. 19(2), Winter 2001–2002.
  • Stolzenberg, Daniel. Egyptian Oedipus: Athanasius Kircher and the Secrets of Antiquity. Chicago: University of Chicago Press, 2013. ISBN 0-226-92414-9 (10). ISBN 978-0-226-92414-4 (13).
  • Jean-Pierre Thiollet, Je m’appelle Byblos, Paris, H & D, 2005 (p. 254). ISBN 978-2-914266-04-8.
  • Giunia Totaro, L’autobiographie d’Athanasius Kircher. L’écriture d’un jésuite entre vérité et invention au seuil de l’œuvre. Introduction et traduction française et italienne, Bern: Peter Lang 2009, p. 430 ISBN 978-3-03911-793-2.
  • Cybèle Varela: Ad Sidera per Athanasius Kircher. Rome, Gangemi, 2008. ISBN 978-88-492-1416-1
  • Zielinski, Siegfried. Deep Time of the Media. The MIT Press (April 30, 2008) ISBN 978-0-262-74032-6. pp. 113–157.
  • Tronchin, Lamberto (January 2009). “Athanasius Kircher’S PHONURGIA NOVA: the marvelous world of sound during the 17th Century”. Acoustics Today. 1 (5): 8–15.

External links

Works by Kircher

Sources

Additional reading

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VOTD: Toyota Yaris WRC spec 2017 (and 1997-1999 Toyota Corolla WRC info)

Written By Frank M. Lin 3/18/2017 11:58 am @ San Francisco, California – Well I have spent most of the morning watching the Yaris and various WRC video.  Boy am I pumped!  I want to go out and drive already ha ha.  These videos will motivate me to get my cars done.  In the mid-1990’s the Toyota Celica AWD WRC was banned for 2 years for a very clever cheating.

tte-restrict

Cheatin’s Still Winnin’- The Story of Toyota Racing’s Best Cheat EVER


 

toyota-corolla-wrc-4945

Source: http://www.ultimatecarpage.com/car/478/Toyota-Corolla-WRC.html

Toyota Corolla WRC

From 1997-1999 Toyota produced the Toyota Corolla WRC

Toyota’s first WRC car was hailed as the purest and most advanced competition machine to emerge from the TTE workshops when it made its debut in 1997.

Although it carried over some components from its predecessor, the Celica GT-Four, it benefited from an all-new design. It was also the first World Rally Car to feature a transverse-mounted engine.

Its most significant difference to previous rally cars was its compact dimensions: it was not only shorter than the Celica, but also had a narrower track and shorter overhangs front and rear. With a more upright driving position, it was also regarded as being easier to drive, especially on narrow roads. The reduced overhangs allowed a lower ride height to be used on rough surfaces.

Initial concerns that the short wheelbase could compromise handling on fast stages proved unfounded, the car’s nimble character being helped by a low centre of gravity. Wind tunnel testing was used to tune the aerodynamics and ensure a consistent balance of downforce front and rear at high and low speeds.

The suspension design featured MacPherson struts front and rear with Öhlins shocks. Xtrac engineered the transmission to TTE specifications, a six-speed sequential system operated electronically by a joystick control on the steering column. The transmission was designed to take almost any kind of differential.

The engine was derived from the proven 2.0-litre turbocharged unit which powered the Celica, retaining the same bore and stroke, producing almost 300bhp and 510Nm of torque.

Development of the car began in 1996 and it made its competition debut on the Indonesian Rally in 1997. It began its WRC campaign on Rally Finland, marking Toyota Castrol Team’s return to front-line competition after an absence of more than a year-and-a-half.

In spite of being forced to join the championship earlier than it hoped, the team was buoyed by Marcus Gronholm leading the event in its early stages. Just three events later, at Rally Australia, Didier Auriol took the Corolla to its first podium with a third place finish and in the opening event of the 1998 season, the Monte Carlo Rally, Carlos Sainz powered the car to an emphatic maiden victory.

The year was not to end so happily, Sainz deprived of a driver’s championship title just half a kilometre from the end of the final stage of Rally Great Britain – the last of event of the season. To this day, the image of the distraught driver and co-driver with their stricken car remains one of the enduring, though unfortunate images of the Corolla WRC.

Sainz and Toyota were runners-up in drivers’ and manufacturers’ championships respectively in 1998, but the following year Toyota was again the sport’s number one manufacturer. This season marked the end of Toyota’s official involvement in the rallying.

The Corolla continued to reap success as a privately-entered contender, notably carrying Jonny Milner to the British Rally Championship title in 2002.

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Isn’t it cute?!  🙂  There was a detailed article I think in Racecar Engineering about the cheating turbo.  I recall reading it at the bookstore.  Toyota was kicked out and banned from WRC.  I guess the ban has since passed.  The story goes that the current CEO of Toyota Akio Toyoda (豊田章男, born May 3, 1956) is quite a race fan and is very actively involved in many of Toyota’s racing programs – he attends every Super GT race in Japan as well as doing some racing himself.  When he goes to Europe the press and past Toyota fans has been asking him when will Toyota make a return to WRC.  Well, all the pleading worked and the WRC Yaris program was announced.  He is arguably one of the coolest automaker CEO.  Proof from wikipedia – Toyoda, who promoted sports models like the Lexus IS-F and Lexus LF-A, loves auto racing. He participated as a driver at the ADAC 24 hours at the Nürburgring three times under the pseudonym Morizo Kinoshita.  In 2009 he reached the 87th position overall and the fourth position in his class with his LF-A Prototyp No. 14.  In 2012 he was named Autocar’s Man of the Year.

Bonus video: here is a nice video compiled with Yaris and some of its competitors!

Posted in Cool story, Bro!, Relevant News, Technology/Modern Marvels, Toyota & Lexus, Uncategorized/Unsorted, VOTD - Videos Of The Day | Tagged , , | Leave a comment

repost: Most Women Don’t Deserve A Good Man

Written By Frank M. Lin 3/18/2017 7:33 am @ San Francisco, California – I saw this article from my facebook memories (lovely feature!) which I posted back in 2014.  I re-read it again and I like it so much now I will put in on my blog here.  I agree very much with everything the author says.  Lot of women feel entitled just because they are above average looking and they might not even be that nice to their boyfriend.  It is a two way street in my opinion.  If you want a nice man, you must also be a nice woman.  Otherwise you will simply get horny guys that wants to bang you.  And trust me when I say every dude is horny AF when it comes to a pretty lady.  The only difference is some will pretend they are saints…  If I ever have a daughter of my own you can bet on I will educate her properly about the sleazy men…  so that there will be no surprised for her in real life.  Anyways…   on to the article.


 

Source: http://www.returnofkings.com/30402/most-women-dont-deserve-a-good-man

Most Women Don’t Deserve A Good Man

By Kilmister, originally posted on March 15th, 2014

Host of the 100 Proof Truth Podcast, spreading truth in the dynamics of relationships between men and women, in particular exposing the hypocrisy and entitlement of the modern American women. Follow him on Twitter and Facebook

Jennifer was the 22 year old bartender at my favorite local pub back home. She was friendly enough and we had a good rapport. We often would share stories of embarrassing or debaucherous nights, past and present. These usually included more of her stories than mine, seeing I am pushing 40 and she is in the prime of her partying life.  I like Jennifer and I consider her a friend. She admitted to having a crush on me at one point, but we moved past that, and as girls her age often will, she quickly found many more guys to crush on, making it simple to maintain our friendship. Remember, women don’t get wet, they only jump from raft to raft.

Like many women, she would frequently demand to know where the “good guys” were, because in her mind, she really believed she deserved better than what she had. When she said this to me all I could think is, “So what exactly qualifies you, or any modern American woman as someone who deserves a good guy”? Was it when I saw you in the corner of the bar swapping tongues and getting dry humped by that guy you had just met an hour previous? Was it when you told me how the night before you had disappeared, and while everyone looked for you, you were passed out alone at some other bar and had “peed your dress”?  Maybe it was when you told me how you prefer anal sex, but that was okay because your current boyfriend might be gay. Apparently he prefers only anal. She told me all of this openly.

Is there no such thing as privacy when it comes to these chicks? They will openly tell people how they don’t fuck their boyfriends anymore and casually divulge all their relationship problems to anyone that will listen. But perhaps it was the virtually naked selfie she sent me, almost like it was a reflex, when I jokingly commented how she was wearing too many clothes in a previous photo. Whatever, it’s cool, they deserve better right? Who needs class when you have a vagina and plenty of lonely men around?

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 “I deserve a good guy though.”

Jennifer had a roommate, same age, who seemed just as baffled as to where her white knight was. This despite Jennifer telling me of the countless, almost nightly random encounters her roomie had with equally random men, one who had recently given her herpes. But that was okay because it was “no big deal, it’s just like having cold sores, except down there.” I’m shocked how such beautiful souls can not find their equally amazing soul-mates. What is wrong with a world where two such wonderful catches are forced to navigate these treacherous seas filled with those sharks called men?

“What ever happened to chivalry?”

Like a previous article I wrote, No Woman Can Escape Mother Nature’s Devastating Reality CheckI blame a lot of this on thirsty men who allow this behavior because they are too scared to be alone or, God forbid, never get laid again.  It’s time to call these women out on this bullshit. Stop being so scared and accommodating, which most women find repulsive anyway.

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“He doesn’t open doors for me.”

Jennifer and her roommate are not the target here, nor the anomaly. They are just examples of an all too typical American female.  The ones who feel like they can behave any way they choose and shit on whomever they want without consequence. Regardless of this, somehow when they decide they have had enough rides on the cock carousel and spread enough venereal disease, they still deserve a gentlemen to open doors for them and send roses to work on Valentine’s Day so all her coworkers and Facebook friends can be like, awwwww someone loves her. The logic? Well, they are women.

They deserve this for no other reason than that. Who let them believe this? Blue pill “men” who would rather sit on a woman’s bench in the hopes of one day having sex with them and men who prefer the friendzone instead of being assertive and standing up for themselves by letting these women know their behavior is far from acceptable, and actually quite insane. Sure, some blame falls on the woman as well, but to their credit they truly believe their own bullshit, and they believe it because men allow them to.

“Why can’t I just find a gentlemen?”

Just cruise Facebook in your late 30s to see prime examples of this. I can sit here daily and read self-righteous, borderline preposterous posts by females I have known for years to just bounce from dick to dick without consequence or regard for the guys they called boyfriends, or in some cases husbands. Chicks I witnessed take on three dudes in a hot tub now throwing up pictures of their baby and poor husband who has no idea what a selfish slooter his wife once was, and probably still is.

Hell, the majority of women can’t even hold onto any real female friends out of jealousy and envy of one another. There is no loyalty—all that matters is what they want. They are getting away with murder, acting like mother of the year because they are now too old, undesirable and tied down to be worth anything on the market. “The best thing that ever happened to me,” it boasts under the family picture at Epcot Center.  Wrong, she realized one day she was not the star of the show anymore. She desperately needed to dupe some unsuspecting man into locking her down and dealing with her bullshit for the rest of his life before it was too late for her. Almost anyone with an income of $50,000 or more per year will suffice, literally anyone. If she still had the ass she had when she was 22, she would still be skating around town, taking advantage of thirsty dudes willing to gamble on the warts she might pass their way, but now she can’t.

Now she is the perfect mommy, looking down her nose at the twenty something’s still in the game pulling off her old tricks. She will  post advice filled memes and inspiring credos she never lived by to make herself appear like  the mom of the year and wife of the century. She has all the answers. We all should envy her and her perfect little family.

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“I deserve more.”

A large percentage of these women, while “happily married”, are still seeking attention in other ways. One thing a female cannot give up until the day she dries up is attention. I personally have a small library of photos sent to me via text or email of these types. Tits, ass, dildos inserted—you name it—some with heads chopped off for anonymity. Anyone of these women can be found on my Facebook feed with pictures of her children and husband proclaiming that these are the greatest things in their life. Right. Until she felt insecure and needed someone to compliment her tits so she can live another day. Oh, what’s that on my cell phone? Nothing crazy, just another text photo of her ass in the bathroom mirror because her and hubby had a fight today.

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“Why don’t you tell me I am beautiful?”

Let’s not even get into the women I personally have hooked up with over the years who were married or had boyfriends. That was something I did mostly in my 20’s and is not worth the hassle or risk these days, but I truly don’t think the average guy out there realizes what shady creatures women are by nature. I used to think it was just because we were young, and this is what young people do. Nope, because in my late 30’s it’s really not much different. As a matter of fact, a lot of these 30 something women are worse because their self-esteem is shot and they will do what it takes to get attention and feel like they are still desirable. Maybe a sext, maybe a blow job in the car, whatever it takes.

“Men are such assholes.”

You ever notice in movies and TV shows that when a man cheats on his girl he is portrayed as a total piece of trash misogynist? But what happens when the female character cheats on her man? The man is still portrayed as a piece of trash misogynist that deserved to be cheated on. She was just a victim and we are supposed to be happy she left him for the other man. This is the mentality of the American women, and like music, it seems to only get worse with every generation.

I end this with a quote I read long ago…

“This is a major bone of contention. Every chick I’ve been with gave me a sob story about how the previous guy/s cheated like crazy, and obsessed over serious trust issues. Every one of those girls cheated on me. One (who was my wife at the time) multiple times with different guys – and still refers to herself as a “classy lady with moral integrity.” I know not all chicks are like this, but those who are seem to get a societal free pass. When the guy cheats, he is a dick. When a girl cheats, it’s obviously because the guy is a dick. Fuck that.”

He’s not the only one who has had it.

If you like this article and are concerned about the future of the Western world, check out Roosh’s book Free Speech Isn’t Free. It gives an inside look to how the globalist establishment is attempting to marginalize masculine men with a leftist agenda that promotes censorship, feminism, and sterility. It also shares key knowledge and tools that you can use to defend yourself against social justice attacks. Click here to learn more about the book. Your support will help maintain our operation.

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