關於 by oneself on one's own ，我們在網路上蒐集到這些相關的討論、資訊與評價

【一筆一畫的秘密】THE SECRET IN YOUR NAME
(English writing below)

師父曾說，如果自己運氣不好時，可以多寫自己的名字來補運，但只限吉祥的名字。😁

「李季謙」這名字是我師父取的。我的原名，主頑固，與六親和他人的關係不好。名字裡有帝王之格，很年輕就會做領導性的工作，但帝王帶兵打江山時，必定會有血光之災，會受傷流血，因此原名有開刀住院格，而且到老都是如此。

當時我和師父沒見過面，是我第一次打電話給師父時，他在電話中爲我分析名字。他說的都對。確實在我十二和十三歲時，我的眼睛就已開刀過兩次，還留下疤痕，也因長期腸胃不好曾住院。無論是家裡或外面，人緣都不好。我讀書時，就已被老師認定有領導能力。出來工作時，事業運賺錢能力也扶搖直上。可以說，無論我在哪裡就職，要突顯自己的才幹，得到官位或加薪，從來不是問題。但，一切的好，都必須付出代價。

我原本是單姓單名，父親取的。父親、爺爺、大伯和我妹一樣是單姓單名，很是獨特，令許多人誤以爲我不是新加坡人。因爲名字別緻，又有延續李家傳承的感覺，我告訴師父我不想改名。

師父便笑說是我固執作怪，不要改名的原因不實際。真正要延續家族傳承，讓祖先臉上有光，不是保留個名字就算，而是自己本事做出來的事情。如果自己的名字讓自己一直出事，何來的成就可言，又豈是祖先想看到的？祖先沒讀什麼書，如果懂姓名學，他們怎可能不要我有個好名字助運呢？

我特別喜歡我名字裡的「謙」字。師父說將來我會有大成就（他沒說是哪方面），這字會提醒我不要太驕傲。因爲人紅是非必定多，這「謙」字的甜度，比我原名更討喜，能減少許多別人對我的誤會。

師父取名，甚是用心，有遠見。因為我尚未拜師，根本沒想到自己會做今天這樣的工作。

我的身分證仍然保留原名，算是對祖先的一個交代。但在外和家人之間，都是稱呼我的新名。我覺得就猶如有些人爲自己取洋名一樣，祇是漢字的靈動力遠遠超過英文字母，能夠給予我的加持是非一般的。如果你現在稱呼我的原名，我還會倍感陌生呢！

我改名已13年，確實一年比一年好。

學姓名學，必需先學八字學。因爲名字是後天，八字是先天。名字是用五格來斷吉凶。每個字有自己的五行和音律。讀不懂客人的八字，無法深入知道她他名字的缺憾在哪裡，更沒辦法以一個良名去彌補她他八字的不足。可惜我在姓名學方法沒有天賦。學了許久，能很好的解析一個名字，卻無法爲客人取良名。所以需要改名的客人，我都介紹他們去找師父。

但，人是多疑的，有些祇是空有發財夢，卻並非幹大事的料。

客人中，有些拖了許久，才聯絡師父。如果是爲自己，就算了。但有些是爸爸媽媽級的人物，爲自己的愛情結晶，也依然自私。

事先已告訴某位媽媽，她孩子名字很不吉利，會如何如何，我勸她去找師父改名。她說會來找我看孩子的八字，我笑笑。妳在我面前說的是幾句真話，妳當我真不懂嗎？怕傷了妳的自尊，給面子不說破而已。

後來，幼女真的出事了，她才嘗試聯絡師父，說她認為現在是「好時機」。（不是錢的問題）

母愛，不見得真的是最偉大的。雖然孩子不是她最疼的，如此拿孩子的命運來冒險，也是有過失。

大家要懂，你口中說的「好時機」是你自己的一種感覺，不見得和現實吻合。說不定，因為你的婆媽，你已錯過了最佳的時機了。

另一位男客人，也說他會找師父改名。我一樣笑笑。一個男人，有多少本領，就算沒有照片，在臉書私訊裡講幾句話，我便已知。更何況，我已見過他本人三次。他，最終也沒有找到師父。

改名改命，不是你拿錢給我們，我們就「應該」、「必須」、「肯定」爲你服務。你在一旁偷偷觀察我們時，我們也一樣在觀察你，看你有多少耐力與誠意，看看你會不會去幫助社會。

自古，學風水命理的都知道，客人必須有德，我們才能教他如何改命造命。這是祖師傳下來的戒律。違背了這個戒律，爲了名利，胡亂教導，罪業深重。自己不是見死不救，如果真是這樣的心態，我們何必寫那麽多文章，免費供大家閱讀冥想？祇是有些人，真的不能讓他好命有錢，會累人累己的。

不是錢跟地位，決定你能不能夠有良名。你的八字，你的面相有德，你自然而然就拿得起一個良名。

.......................

Shifu once said that if you find your fortunes dwindling, you can write your name in repetition to boost your luck. Condition is it must be an auspicious name in the first place. 😁

My current Chinese name 李季謙 was given by my Master. My old name dictated my stubbornness and poor relationships with my family. It carried the fate of an emperor, which explained my many leadership positions from a young age. Like an emperor leading his men to fight for his empire, there was bound to be bloodshed. This will cause me to incur more injuries, that call for surgery and hospital stay, all the way to old age.

At the time, I had never met Shifu in person. In my first phone call to Shifu, he analysed my Chinese name over the phone and was accurate on every count. Indeed when I was 12 and 13 years old, I underwent 2 eye surgeries and had scars to prove for it. Due to long-term stomach issues, I was hospitalised before. Be it family or external relations, I did not have good interpersonal relations. During my schooling days, my teachers saw my leadership qualities and groomed me. After I started working, my career luck and money-making abilities were always rising.

You can say that, no matter where I went, being recognised, getting promotions and pay raise were never a problem for me. However, as with all things good, there was always a price to pay.

My original Chinese name only had a single Chinese character, given by my father. His own name, just like those of my grandfather big Uncle and my sister, is also of a single Chinese character. It was different from the norm and because of that, many thought I was not a Singaporean. I felt my name was quite special and formed a continuity of the Lee’s family lineage, so I told Master that I did not want to change my name.

Shifu laughed at my stubbornness and impracticality. He said the true way of continuing the family lineage and bringing glory to our ancestors lies not in a name, but in achievements accomplished with my own abilities. If my name was going to bring me misfortunes, how would I have any sustainable achievement and would my ancestors wish to see me constantly in trouble? Given the little education of my ancestors, would they not want me to have a good name to aid my fortune in life, if they had known better?

I am especially fond of the character 謙 in my current name. Shifu predicted that I would have great accomplishments in the future. Although he did not said in which aspect, this character would remind me not to be proud, as gossip tends to surface when one's popularity surges. The sweetness in this character 謙 is much more likeable than my original name, and it will help minimise misunderstandings others have of me.

Shifu always put in such meticulous effort and foresight in crafting Chinese names.

I was not even a disciple of him at that time. I had no idea I would be doing what I am doing now.

My identity card still retains my old name, as a mark of respect to my ancestors. But in my work and with the family, I use my current name. I think of it as somewhat like coining a Christian name. Most people do not have their Christian names in their ICs either. But my edge is that historically, Chinese Han characters are more powerful in influencing one person's luck, than English alphabets. So the empowerment I get is definitely extraordinary. If you address me now by my old name, I would feel very alien indeed!

Since my name change 13 years ago, I have seen improvements year after year.

When we learn anthroponymy, we must first master the subject of Bazi. Because names are acquired, whereas Bazi are inherent. The auspiciousness of a Chinese name is determined by the five grids. Every Chinese character and its pronunciation has a different unique element. If you are unable to decipher the Bazi of a client thoroughly, you will not be able to find out what is regrettably missing in his/her Chinese name. Nor will you be able to come up with a good name to make up for the lack in the client's Bazi.

Unfortunately, I have no talent in anthroponymy. While I can analyse a name very well, I am unable to coin good Chinese names despite learning for many years. Hence, for clients who have this need, I always refer them to Shifu.

Alas, humans are suspicious by nature. Some only dream of riches but have no real ability to achieve it.

Among clients, some took too long to contact Master. If it is only for one’s own benefits, I could not care less. But some were parents seeking improvement for their own children, yet were too selfish to act swiftly.

I once told a mother that her child's name was very inauspicious and what would happen in the future. I advised her to look for Shifu for the change of name. She said she would seek my help in getting her child's Bazi read.

I smiled to myself. You really think I have no idea how much truth there is in your words? I kept mum because I did not want to hurt your pride.

Later on, her youngest daughter really got into trouble. She attempted contacting Shifu, citing that "it is a good time now". No, she didn't have money issues.

I had seen enough to say this: a mother's love isn't always the most noble.

The daughter was not her favourite child. But to risk your child's destiny this way, it is a sin.

Please understand that your “right moment” is based only on your own feeling, which may be incongruent with the reality. For all you know, you might have let the "best moment" fleet past because of your indecisiveness.

Another male client told me that he would definitely look for Shifu to change his name. I also just smiled. I do not need to meet a man in real life, to know how much real ability he truly has. It is telling enough from a photo or a mere few words exchanged via PM. Moreover, I had seen him thrice. He eventually did not seek Shifu's help.

Just because you are willing to fork out money, it does not mean we MUST, SHOULD, SURELY will serve you.

Changing your name and destiny for a fee is not a given, nor is it our obligation. As you secretly observe us from the sides, we are also doing the same. We see how much sincerity and perseverance you have and whether you will give back to the society.

Any one who learns Chinese Metaphysics should know that since ancient times, a client must have virtues before we can help him/her to transform and establish his/her favoured destiny. This is a precept laid down by the grandmasters. If we flout it for the pursuit of profits and fame, we would be heavy sinners.

Do not think of us as someone who will watch you sink and die. If we are indeed of such character, why would we put up so much free content, videos and articles, for your consumption and thinking? There are indeed people that do not deserve more riches in life, otherwise havoc to oneself and others will ensue.

Wealth and status do not decide if you can have a good name. If you possess virtues in your Bazi and facial features, you will definitely be able to carry a great name.

2⃣️號球衣在德國得獎拉！
最近又有些朋友想看2號球衣,
如果之後有機會的話會再通知大家囉！
btw今天晚上6：40分在tbc有我的基礎律動～歡迎來找我喔～💗

賀🎉《2號球衣》在德國的奧伯豪森Oberhausen影展得獎了！

奧伯豪森國際短片電影節 International Short Film Festival Oberhausen 是歷史最悠久的短片電影節，至今已經邁入第64屆，今年總共有來自163國家的5921件作品參與角逐。

《2號球衣》很榮幸能入圍國際競賽，並奪得評審團特別提及獎（Special Mention of the Ecumenical Jury）的肯定！

We are very honored that “On the Waitlist” is not only able to attend the International Short Film Festival Oberhausen, but also wins the “Special Mention of the Ecumenical Jury” prize!!

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About The International Short Film Festival Oberhausen: founded in 1954, is one of the oldest short film festivals in the world. Held in Oberhausen, it is one of the major international platforms for short form. This year, there are 5,941 entries from 163 countries.

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▫️Prize: Special Mention of the Ecumenical Jury▫️

Erh Hao Chiu Yi (On the Waitlist)
by Wu Hung Yi
Taiwan 2017, 26 min. 35 sec., colour

Statement:
The never-ending path of growing up means unfolding oneself. The waiting room of life is full of intentions to grow beyond oneself and to learn to live in reality with one's own limitations - neither achievable nor bearable without the experience of friendship as a comparison, support or source of unhappiness. Erh Hao Chiu Yi (On the Waitlist) is the intense and successful portrait of the challenges of friendship, cohesion, community, comparison, ambition, mediocrity and the talents of two young women on this path.
　
李雪 Angel Lee
2號球衣 On the Waitlist
Internationale Kurzfilmtage Oberhausen

I still don’t understand why they are in dialogue with China

A response to “Why we are in dialogue with China”, the interview that His Eminence Cardinal Parolin gave to Gianni Valente (that is, an interview cooked up between the two).

I read the interview several times, now I read it again (even if the reading repels me) in order to honestly make my comments.

I am grateful to His Eminence for recognizing that “it is legitimate to have different opinions”.

(1)
First of all, we note the insistence with which His Eminence affirms that his point of view and the purpose of his activities are of a pastoral, spiritual, evangelical and faith-based nature, while our thinking and acting is only in a political key.

What we see instead is that he venerates the Ostpolitik diplomacy of his master Casaroli and despises the genuine faith of those who firmly defend the Church founded by Jesus on the Apostles from any interference by secular power.

I will never forget my amazement at reading a report in the Osservatore Romano a few years ago on a speech that he had given where he describes the heroes of the faith in the central European countries under the communist regime (Card. Wyszynsky, Card. Mindszenty and Card. Beran, without mentioning them) as “gladiators”, “people systematically opposed to the government and eager to appear on the political stage”.

(2)
We also note the repeated mention of his compassion for the suffering of our brothers and sisters in China. Crocodile tears! What suffering is he talking about? He knows very well that they are not afraid of poverty, nor the limitation or deprivation of liberty, nor even the loss of life. But he has absolutely no respect for all of this at all (they are “gladiators”!)

He also speaks of wounds that are still open and his intention to treat them by applying “the balm of mercy”. But what wounds is he talking about?

Towards the end of the interview, at one point he says: “To be frank, I will tell you: I am also convinced that part of the suffering experienced by the Church in China is not so much due to the will of individuals as to the objective complexity of the situation”.

So he knows very well that in the Church in China it is not (if not infrequently) a case of personal offenses or resentments, but persecution by an atheistic totalitarian power. Use the balm of mercy? It is not a question of personal offenses to be forgiven. It is a slavery from which to free oneself.

Mercy for the persecutors? For their accomplices? Rewarding traitors? Castigating the faithful? Forcing a legitimate bishop to give way to an excommunicated one? It this not more like rubbing salt on these still open wounds?

Let us return to the “objective situation”. The painful state was not created by us, but by the regime. The communists want to enslave the Church. There are those who refuse this enslavement, there are those who suffer, unfortunately there are those who embrace it.

Faced with this reality is it possible not to speak of “power, resistance, conflict, compromise, giving in, surrender, betrayal”?

Parolin wants us to talk about communion and collaboration. But are the conditions right? Where is this unity? How can we collaborate? Thus, we must analyse the two fundamental points that need clarification.

(3)
What is the unity you want to achieve?

a) His Eminence praises Chinese Catholics and states that “there are not two Catholic Churches in China”. If I’m not mistaken, I was the first to affirm this at a meeting of the Synod of Bishops, because, in both communities, the faithful in their hearts are loyal to the Pope (today with the increasing number of opportunists in the community run by the Government I no longer dare to apply this affirmation to the entire Church in China).

But Parolin cannot deny that, for the moment, there are two communities with two structures based on two different, opposing principles. One structure is founded on the principle of the Primacy of Peter on which Jesus established his Church, the other structure is imposed by an atheistic government intent on creating a schismatic Church subject to its power.

b) Eliminating this division and achieving unity must be the desire of every Catholic, but not with one wave of a magic wand, let alone by manipulating the Letter of Pope Benedict.

In the Letter by Pope Emeritus there is this paragraph (8.10): “Some (bishops), not wishing to be subjected to undue control exercised over the life of the Church, and eager to maintain total fidelity to the Successor of Peter and to Catholic doctrine, have felt themselves constrained to opt for clandestine consecration. The clandestine condition is not a normal feature of the Church's life, and history shows that Pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith and to resist interference from State agencies in matters pertaining intimately to the Church's life. “Father Jeroom Heyndrickx citing out of context the phrase “the clandestine condition is not a normal feature of the Church's life,” has made it his mission to spread the word throughout China (where he enjoyed great freedom of movement): “there should be no more underground communities, everyone must come to the open and become part of the community subject to the Government”.

In the Commission for the Church in China we pointed out this grave error, but both the Secretariat of State and the Congregation for the Evangelization of Peoples ignored this warning, obviously supporting ​​Father Heyndrickx’ theory.

It was only two years later, when this mistake had already done immense damage, that we managed to include some notes in the “Compendium” booklet to try to distinguish the reconciliation of hearts from unity in structures.

c) Parolin says that one should not maintain “a perennial conflict between opposing principles and structures”. But obviously this does not depend on us alone, because one of the two structures is under Government power, which certainly exercises control over it and shows no sign of giving it up.
Pope Benedict says that the journey of unity “is not easy and cannot be accomplished overnight” (6.5, 6.6).

But our diplomats want a miracle and they want it now, and not only. They also accuse others of clinging “to the spirit of opposition to condemn his brother or use the past as an excuse to stir up new resentments and closures” and of not being ready “to forgive, this means, unfortunately, that there are other interests to defend: but this is not an evangelical perspective”.

These are really cruel reproaches to address to faithful members of the Church, who for many years have suffered every kind of deprivation and oppression for their fidelity to the true Church!

When the other party has no intention of respecting the essential nature of the Catholic Church and on our part one wants unity at all costs, there is only one possible choice, that of forcing everyone to enter the “bird’s cage”.

d) With the solution of the “enlarged cage” will this encourage people to walk together? To embark on a new path? With serenity? With confidence?

It is said that it will be a gradual process, but let us suppose that the authors already have the next steps to be taken after the legitimization of the illegitimate in mind.

What will become of those Bishops who are legitimate according to the law of the Church but who are not recognized by the Government? Will they be “accepted”? That is, admitted to the cage? Will it finally be “a” legitimate episcopal conference? (With the Government holding the key to the cage?)

Parolin and company recognize that this solution is not perfect, it is a lesser evil. You can endure and suffer an evil (damage), but you can never do wrong (sin), great or small.
Our suffering at the creation of a schismatic Church by others may be inevitable, but we cannot assist in its creation.

Moreover, a schismatic church created by the party is not a cause for fear, it will fade with the fall of the regime. Instead, a schismatic church with the Pope's blessing would be horrifying!

(4)
Having clarified the nature of the unity to be reached, it is easy to consider the following problem: How do we achieve this unity?

With reconciliation (ad intra) and dialogue (with the Government).

a) Reconciliation is not without difficulty but possible, because it depends only on our goodwill, dialogue with the Government is more difficult.

b) Pope Francis in Seoul had said: “The first condition of a dialogue is consistency with one's own identity.”

It is a matter of honesty, of justice. We need to know and let it be known where we want to arrive, that is, what our conscience dictates as a desirable outcome to dialogue. In our case, obviously it is: “a true religious freedom which not only does not harm but favours the true good of the nation”.

Will we be able to manage this dialogue? Is there a hope of success? Is there at least a minimum foundation to hope in the present situation when the Chinese Communist Party is more powerful and overbearing than ever? When, both its words and actions point to an even more rigorous control of every religion, but in a special way of the so-called “foreign” religions.

The Communists no longer feel the need to save appearances. Photographs show that it is the State that manages the Catholic Church in China, which is no longer Catholic but Chinese, schismatic. (The joint meeting of the Patriotic Association and the so-called “episcopal conference is [always] led by a government official”) The Popes refrain from using the word “schism” for compassion for those who find themselves not of their own will under severe pressure.

From what we can observe see, the Holy See is acquiescing to this unacceptable reality. (Is it really sure that this is for the good of the Church?)

In order for a dialogue to be true, it must start from a position of equality. There is no real dialogue between the jailer and the prisoners, between the victor and the vanquished. But our own seems to start from a position of weakness. Reliable source says that the Vatican Delegation could not discuss the case of Bishop James Su Zhi Min who has been in the hands of the government for more than twenty years, because our interlocutors refused. In my opinion, our delegation should have left the negotiating table and come home. Accepting their refusal is like kneeling down to them from the outset.

After all we are not the vanquished. Do our diplomats not know that the faithful of the clandestine community constituted, and perhaps still constitute, the majority? That they have churches and cathedrals in various places? That in the city, where obviously they cannot have churches, they say Masses in private homes so as not to be disturbed by the public security authorities who are also aware of everything. Unfortunately, as of February 2018 we can expect a much stricter control by the Government on the activities of these our brothers and sisters, also because the Government knows that by now it also has the consent of the Holy See.

c) While supporting the need for external dialogue with the government, the Vatican has stifled dialogue within the Church. With a supremely rude gesture it dismissed the Pontifical Commission for the Church in China set up by Pope Benedict without so much as a word. The only competent Chinese voice in the Vatican was Archbishop Savio, sending him as Nuncio to Greece. So much for “finding synthesis of truth”! So much for “discovering God's plan together”! They are convinced that they “have considered everything properly”.

(5)
The most repugnant thing I find in the whole interview is the dishonest exploitation of expressions of the Letter of Pope Benedict, making it appear as if he was a faithful supporter of the Pope Emeritus, whereas in reality he and the then Prefect of the Congregation for 'Evangelization of the Peoples have thwarted all of Pope Ratzinger’s efforts to bring the Church in China back on the right path.

At the beginning and end of the interview he made two citations respectively.

a) In Chapter 4 Paragraph 7 Pope Benedict says: “The solution to existing problems cannot be pursued via an ongoing conflict with the legitimate civil authorities; at the same time, though, compliance with those authorities is not acceptable when they interfere unduly in matters regarding the faith and discipline of the Church.. “

b) In Paragraph 6 he had said: (Citing “Deus caritas est”) “The Church cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice..”

In both quotes, Parolin took advantage of the first half, leaving out the other half, losing the balance of Pope Benedict’s thought.

(6)
Given the recent controversies, I feel the desire to clarify my relationship with Pope Francis who, whenever I meet him, fills me with tenderness.

It is true that my revelations of a private interviews may have caused him embarrassment and for this I am sorry. But I am still convinced that there is a void between the way of thinking of His Holiness and the way of thinking of his collaborators, who readily take advantage of the Pope's optimism to pursue their goals. Until proven otherwise I am convinced that I have defended the good name of the Pope from the responsibility of the erroneous judgement of his collaborators and that he has communicated his encouragement to my brothers in China who are, as we say in China, “in the burning fire and in deep water”.

If, by chance, one day a bad agreement is signed with China, obviously with the approval of the Pope, I will withdraw in silence to “monastic life”. Certainly as a son, even if unworthy, of Don Bosco I will not make myself the head of a rebellion against the Roman Pontiff, Vicar of Christ on earth.

Let us pray for Pope Francis “that the Lord will preserve him, give him strength, make him happy, and save him from the hands of his enemies.”