Date: 16 April 1999
Location: Xian Sheng’s house, Taman Melawati
(A) We must conduct the Baitiangong way of Obsequies, whether the family likes it or not?
Note: To prevent the spread of his flu, Xian Sheng positioned himself near the door, allowing the air conditioning to sweep respiratory droplets out of the room instead of letting them accumulate in the enclosed space.
- Xian Sheng spoke regarding Sister Liew Siew Choo, who recently passed away in Cheras. He sought to clarify where the fault lay, as the deceased’s son claimed his mother’s instruction was for her ashes to be placed in an urn within a columbarium. Xian Sheng questioned whether the responsibility for this situation rested with our movement.
- Xian Sheng stated that if the mother had indeed left those instructions for her son, then the fault would lie with our movement rather than with the son. He observed that the Letter of Intent signed by the deceased mother—intended to ensure her family followed the Baitiangong way of obsequies—was rendered pointless. This was because she lacked a true understanding of Baitiangong, which led her to instruct her son to place her ashes in an urn within a columbarium.
- The son maintained that he was merely following his mother’s instructions. Consequently, Xian Sheng surmised that if she had indeed left those directions, the fault lay entirely with our movement. However, if she had not left such instructions, then the son would have lied, and the burden of that sin rests upon him.
- Xian Sheng raised a hypothetical question as to whether we should strictly uphold the instructions in the Letter of Intent. He questioned if we should go as far as seizing the remains of the ashes.
- Xian Sheng stated that if the mother had indeed left instructions for her ashes to be kept in a columbarium urn, it would be futile for us to seize them. He reiterated that she clearly did not understand the Baitiangong practice of scattering ashes into the sea. He then questioned whether the Area Counsellor Coordinator had ensured that she truly understood this requirement.
- Xian Sheng emphasised that to ensure the Letter of Intent is strictly adhered to, we must invite both the Baitiangong followers and their family members to a meeting while they are still living and of sound mind. This ensures that everyone involved fully understands the requirements and conditions of the Baitiangong way of obsequies.
- Although some argued that family members might be impossible to contact, Xian Sheng maintained that it is the sole responsibility of the Baitiangong individual to bring their children forward to witness and understand the Letter of Intent. He made it clear that the movement is not responsible for initiating this contact. Instead, our role is to ensure that, once present, the children fully comprehend the Letter’s contents and their parents’ intentions for signing it.
- If our efforts fail in the end, attempting to seize the body of the deceased from the family would only result in their hatred and wrath. In the long run, such actions are simply not worthwhile.
(A) 我们必须进行拜天公的白事方式，无论家属是否愿意？
注意： 为了防止他的流感传播，先生站在门附近，让空调将呼吸道飞沫吹出房间，而不是让它们在密闭空间中积聚。
- 先生谈到最近在Cheras去世的Liew Siew Choo 姐妹。他试图澄清责任在谁，因为死者的儿子声称他母亲的指示是要将她的骨灰放在骨灰瓮中存放于骨灰堂。先生质疑这种情况的责任是否在于我们的运动。
- 先生表示，如果母亲确实给儿子留下了这些指示，那么责任在于我们的运动而不是儿子。他指出，死者母亲签署的意向书——旨在确保她的家人遵循拜天公的白事方式——变得毫无意义。这是因为她缺乏对拜天公的真正理解，导致她指示儿子将骨灰放在骨灰瓮中存放于骨灰堂。
- 儿子坚持他只是遵循母亲的指示。因此，先生推断，如果她确实留下了这些指示，那么责任完全在于我们的运动。然而，如果她没有留下这样的指示，那么儿子就是说谎了，那罪的责任在他身上。
- 先生提出了一个假设性问题：我们是否应该严格遵守意向书中的指示？他质疑我们是否应该采取甚至夺取骨灰的行动。
- 先生表示，如果母亲确实留下指示要将她的骨灰保存在骨灰瓮中，我们夺取骨灰将是徒劳的。他重申她显然不了解将骨灰撒入海中的拜天公的白事方式。然后他质疑顾问是否确保她真正理解了这个要求。
- 先生强调，为确保意向书得到严格遵守，我们必须邀请拜天公信徒及其家庭成员在他们还活着且头脑清醒时参加会议。这确保了所有有关各方完全理解拜天公的白事方式的要求和条件。
- 尽管有人争辩说可能无法联系到家庭成员，先生坚持认为，拜天公个人有唯一责任带他们的子女前来见证和理解意向书。他明确指出，运动不负责发起这种联系。相反，我们的角色是确保，一旦子女在场，他们完全理解意向书的内容和他们父母签署它的意图。
- 如果我们的努力最终失败，试图从家属那里夺取死者的遗体只会引起他们的仇恨和愤怒。从长远来看，这样的行为根本不值得。
(B) What is our principle?
While some may argue that we must strictly uphold the principles of the Baitiangong way of obsequies, we must realise that we can only do so if there is agreement from at least some family members. If all ten of them are opposed to our principles, how could we possibly hope to uphold them?
Human emotions are frequently clouded by anger. When all ten family members stand against us, how can we hope to implement the Baitiangong way of obsequies? Xian Sheng remarked that the only way to force the matter would be if we were prepared to fight with them. We must then ask ourselves whether such a conflict is truly worthwhile.
In Baitiangong, we place our emphasis on the soul; yet, we find ourselves trying to seize a deceased body. Xian Sheng asked us once more to consider whether such a fight is truly worthwhile. From this viewpoint, the principle seems to be about seizing the deceased body.
If we chose to contest the family’s wishes in court, we would be required to safeguard the deceased’s body by seizing it and returning it to the hospital morgue. Xian Sheng asked how else we could possibly secure the body during a legal battle, other than placing it back in a morgue where it remains under the court’s jurisdiction and cannot be removed without official approval.
Xian Sheng pointed out that even if we were granted an expedited trial, the process would still take several days or perhaps even a week. During this delay, the hospital authorities would likely exert pressure on us to vacate the morgue space. What else could we possibly do, Xian Sheng asked. The only other alternative would be to exhume the deceased from the burial grounds and perform a cremation on a decomposing body. There are many such complications that we must carefully consider.
B）我们的原则是什么？
- 虽然有人认为我们必须严格遵守拜天公的白事方式，但我们必须认识到，只有在至少部分家庭成员同意的情况下，我们才能这样做。如果全部十位家庭成员都反对我们的原则，我们又怎能指望去坚持呢？
- 人的情绪经常被愤怒所遮蔽。当全部十位家庭成员都站在我们的对立面时，我们怎能指望推行拜天公的白事方式？先生指出，唯一能强行推进此事的方法，就是我们准备与他们对抗。我们必须扪心自问，这样的冲突是否真的值得。
- 在拜天公中，我们强调的是灵魂；然而，我们却发现自己在试图争夺一具遗体。先生再次请我们思考，这样的争斗是否真的值得。从这个角度来看，原则似乎变成了争夺遗体。
- 如果我们选择在法庭上质疑家属的意愿，我们将被要求通过夺取遗体并将其送回医院太平间来保护逝者的遗体。先生问道，除了将遗体放回太平间——使其处于法院管辖之下、未经官方批准不得移走——我们还能有什么办法在法律诉讼期间保全遗体呢？
- 先生指出，即使我们获得了速审，整个过程仍需数天甚至一周。在此期间，医院方面很可能会向我们施压，要求我们腾出太平间的空间。先生问道，我们还能做什么呢？唯一的另一种选择，就是从墓地掘出逝者，在已经腐化的遗体上进行火化。还有许多诸如此类的复杂情况，我们必须慎重考虑。
(C) The burden of sin is on them.
Xian Sheng clarified that the Letter of Intent, though straightforward in theory, is far from simple when put into practice. When we account for all possible negative outcomes, it becomes clear that thorough deliberation is required to resolve these issues. Furthermore, the task of following up to ensure the document is signed and understood by every family member is a long and complicated process. We are exerting a great deal of effort merely to provide the body with the proper Baitiangong way of obsequies.
When it comes to the soul, the matter is much more straightforward and simple, as we can pray for the deceased from any location.
Nevertheless, Xian Sheng emphasised that we must inform the family members that the burden of sin would rest upon them should they choose to deviate from following the Baitiangong way of obsequies 100% as instructed. Xian Sheng then questioned whether the person in charge had actually informed the family members of this critical point.
(C) 罪的重担落在他们身上。
- 先生 阐明，意向书虽然理论上直截了当，但实际执行时远非简单。当我们考虑到所有可能的负面结果时，显然需要经过缜密的审议来解决这些问题。此外，后续跟进以确保文件由每一位家庭成员签署并理解，是一个漫长而复杂的过程。我们付出了大量努力，仅仅是为了让遗体获得合乎拜天公白事方式的安排。
- 至于灵魂，事情则简单得多，因为我们可以从任何地点为逝者拜。
- 尽管如此，先生 强调，我们必须告知家庭成员：若他们选择不100%按照指示遵循拜天公白事方式，罪的重担将由他们承担。随后，先生 询问负责人是否已将这一关键点告知家庭成员。
(D) Did we inform the family members of our procedures and decorum?
Xian Sheng questioned whether our Person in Charge had conveyed the Baitiangong Way of Obsequies procedures and decorum, including the appropriate dress code, to the family members. Specifically, had they been informed that historically in ancient China, families observed funerals by wearing white, not black? Xian Sheng then posed the question of the black dress code’s origin, answering that it stemmed from Christianity. He further questioned whether the followers understood that Christianity typically follows a black dress code for funerals and a white dress code (presumably for weddings). He reaffirmed that the traditional funeral attire in ancient China was indeed white.
Xian Sheng reiterated his question about whether the family members had been invited to a meeting to clarify our reason for the white attire. Many facets of the Baitiangong Way of Obsequies require thorough explanation to them. However, due to this oversight, considerable confusion and disorder arose, as explanations given at the last minute prove ineffective, leading to our Baitiangong way not being adhered to.
Xian Sheng explained that for our Baitiangong Way of Obsequies to be viable, we require at least 50% support from their family members. If all ten family members are against us, it is not worth the effort. Xian Sheng asked if we understood this logic. He reiterated that if we have 50% support, with five backing our way and five against them, coupled with the Letter of Intent by the deceased, we would have a better chance to conduct the obsequies.
(D) 我们是否已向家属说明了我们的规程与礼仪？
- 先生询问我们的负责人是否已将拜天公的白事方式之规程与礼仪，包括适当的着装规范，传达给家属。具体而言，是否已告知他们在中国古代，丧家历来身穿白色而非黑色？随后，先生提出了黑色着装规范的由来，并指出其源自基督教。他进一步询问，追随者们是否了解基督教葬礼通常遵循黑色着装规范，而婚礼则遵循白色着装规范（推测）。他再次确认，中国古代的传统丧服确实为白色。
- 先生重申了他的问题：家属是否已被邀请参加会议，以阐明我们采用白色着装的原因。拜天公的白事方式中的许多方面都需要向他们进行详尽的解释。然而，由于这一疏忽，导致了相当大的混乱与无序，因为临阵磨枪的解释收效甚微，致使我们的拜天公方式未能得到遵循。
- 先生解释说，我们的拜天公白事方式若要可行，必须至少获得其家庭成员 50% 的支持。若所有十位家庭成员都反对，那便不值得去努力。先生询问我们是否理解这个逻辑。他重申，若我们有 50% 的支持，其中五位支持我们的方式，五位反对，再加上逝者的意向书，我们便有更好的机会举行白事。
(E) Principles have priorities.
Xian Sheng shared a hypothetical scenario where the seizure of the deceased body leads to a legal battle, in which none of the family members stands with us. Their lawyers would argue that although we prioritise the soul over the physical body, we are nevertheless fighting over the deceased’s body. How would we answer such a question? We would be left completely dumbstruck.
When we are in court, the opposing lawyers will pose questions designed to discredit our case, even going so far as to bring up totally irrelevant things. They simply want an answer that challenges our core principle—whereby we preach about saving the soul, yet we are trying to take the deceased’s body away from the family.
Xian Sheng explained that principles have varying levels of priority, being ranked from 1 to 2 to 3. Principles are neither rigid nor inflexible. With that in mind, Xian Sheng wants the followers to consider how they would handle a situation like this.
However, Xian Sheng stressed that it is vital for us to follow up, notify, and ensure that family members are thoroughly informed. We must not assume that our duty is concluded the moment the follower signs the Letter of Intent.
(E) 原则有先后次序。
先生分享了一个假设场景：若遗体被扣引致法律诉讼，而家属无人支持我们。对方律师会辩称：虽然我们重视灵魂多于肉身，但我们仍是在争夺逝者的遗体。我们该如何回应？我们将会完全哑口无言。
当我们身处法庭，对方律师会提出旨在诋毁我们立场的问题，甚至提及完全无关的事项。他们只是想要一个挑战我们核心原则的答案——我们宣扬拯救灵魂，却试图从家属手中夺走逝者的遗体。
先生解释道，原则有不同层次的优先级，分为第一、第二、第三等。原则并非僵硬不变。基于此，先生希望追随者思考在这种情况下该如何应对。
然而，先生强调，跟进、通知并确保家属获得充分告知，至关重要。我们绝不可假定信徒签署意向书的那一刻，我们的责任便已结束。
(F) Digging up graves?
Xian Sheng brought up a hypothetical scenario involving a follower living in Penang (where the Council members are not active). Even if we managed to obtain the elderly follower’s thumbprint on the Letter of Intent, when we finally have the opportunity to visit them, the family drops the news that they actually held the funeral for their parent two years ago. Xian Sheng then asked what we could even do at that point. Even though we have the Letter of Intent and the follower’s full consent, the family still went ahead with the funeral without letting us know, and we only found out two years after the fact. Xian Sheng asked for our thoughts on a situation like that.
Xian Sheng brought the followers’ attention back to reality, asking for our thoughts regarding the present situation in Kuala Lumpur.
Returning to the scenario in Penang, how should we handle the fact that we possess the right to conduct the Baitiangong way of obsequies for a follower, yet the family disregarded their parent’s instructions and quietly held a funeral without informing us two years ago? If we are to strictly uphold our principle, would we resort to exhuming the grave to retrieve the bones—given that the flesh has already decomposed and been consumed by worms and bacteria—in order to cremate them and grind them into powder?
Xian Sheng answered by asking why we would even bother going through all that trouble and piling up problems for ourselves.
(F) 掘坟？
先生提出了一个假设情境，涉及一位住在槟城的信众（那里的长老顾问会成员并不活跃）。即使我们设法获得了那位年长信众在意向书上的指纹，当我们终于有机会去探望他时，家属却告知我们，他们早在两年前就已经为父母举行了葬礼。随后先生问我们，到了那种地步还能做什么。尽管我们要有意向书和信众的完全同意，家属还是在未通知我们的情况下擅自举行了葬礼，而我们是在两年后才得知此事。先生询问我们对这种情况的看法。
先生将信众们的注意力拉回现实，询问我们对目前吉隆坡状况的看法。
回到槟城的那个情境，既然我们拥有为信众举办拜天公的白事方式的权利，而家属却无视了父母的指示，两年前悄悄举行了葬礼且未通知我们，我们该如何处理这一事实？如果我们要严格坚守原则，难道我们要去掘坟取骨——既然肉身已经腐烂并被虫和细菌吞噬——以便将其火化并研磨成粉吗？
先生回答说，我们为什么要自找麻烦，给自己堆积问题呢。
(G) Does GOD punish those who go against Baitiangong?
- Xian Sheng referenced the earlier Cantonese version of the second Spiritual Guideline, “万事不怕不忌”, which translates to ‘Fear nothing and have no taboo in everything’ (whereas the English version states, “Fear nothing except the CREATOR”). In Baitiangong, we do not subscribe to any form of taboo. What, then, is taboo about a family placing their mother’s ashes in an urn? Is this issue instead related to our principles? However, even principles carry different levels of priority.
- This is precisely why we must carefully consider how to implement the Baitiangong way of obsequies. Following this incident, if anyone wishes to observe the Baitiangong way of obsequies, we must demand absolute and 100% adherence. Otherwise, we will decline to conduct the service for them.
- However, we must warn the family members that if they insist on conducting the funeral according to their own traditions, they will bear the burden of the resulting sin. We must make this explicitly clear to them. If they still choose to proceed with their own funeral arrangements, directly against their parent’s instructions, then we would step aside and let them conduct it.
- Xian Sheng explained that GOD’s punishment doesn’t happen in a direct, straightforward way as most people think. We’ve already seen plenty of things happen that show that people who scheme against us end up getting hit with the exact same consequences themselves.
(G) 天公是否会惩罚那些违背拜天公的人？
先生引用了第二条神圣指南早期的粤语版本“万事不怕不忌”，翻译为“万事不怕不忌”（而英文版本则为“除了天公，无所畏惧”）。在拜天公中，我们不奉行任何形式的禁忌。那么，一个家庭将母亲的骨灰放入骨灰盒中，这有什么可忌讳的呢？这个问题是否其实与我们的原则有关？然而，即使是原则也有不同层次的优先级。
这正是为什么我们必须仔细考虑如何实施拜天公的白事方式。在这次事件之后，如果有人希望按照拜天公的白事方式进行，我们必须要求绝对且100%的遵守。否则，我们将拒绝为他们提供服务。
然而，我们必须警告家属，如果他们坚持按照自己的传统进行葬礼，他们将承担由此产生的罪孽后果。我们必须向他们明确说明这一点。如果他们仍然选择按照自己的葬礼安排进行，直接违背其父母的指示，那么我们将退到一旁，让他们自行处理。
先生解释道，神的惩罚并非如大多数人所想的那般直接、直截了当。我们已经目睹了许多事实，足以证明那些算计我们的人，最终都会遭受与其所施加的完全相同的报应。
(H) GOD works in mysterious ways?
Xian Sheng referenced the historical corruption case of Anwar Ibrahim, noting that the charges centred on allegations of corrupt practices and the abuse of power to shield his political reputation. Xian Sheng explained that the police had similarly engaged in corruption by abusing their authority to wrongfully arrest Baitiangong followers and had initiated the first move against us.
Our people went to collect a final and overdue payment, but the counterparty’s staff lashed out first by throwing a punch at them. Both parties subsequently proceeded to the police station to lodge their statements. While Dato’ Lim Hui Boon and Brother Phuah Kim Yean were filing their reports, the Investigating Officer complained that the counterparty’s boss had also placed a call to his senior officer. Xian Sheng stressed that it is highly obvious that “the boss” referred to an influential figure hidden behind the scenes rather than Lim Hui Boon himself. Xian Sheng then asked Brother Phuah if it was possible that this individual was someone positioned very high within the Genting Highlands Group, possessing the influence to casually contact a high-ranking police officer and direct him to do his bidding.
Xian Sheng questioned who Dato’ Lim Hui Boon was at that particular time, clarifying that he was merely a small fry. Would he have been capable of contacting the top brass at Bukit Aman Headquarters? Could he wield any influence over them, considering he did not even hold the title of “Dato” back then? Therefore, it is impossible that Lim Hui Boon directly called the Investigating Officer’s senior official. This indicates that the counterparty must have contacted someone positioned far higher up the hierarchy to intervene and plead their case with the senior officer.
The police subsequently abused their authority by summoning our people to the station, only to arrest them on the spot. Furthermore, officers physically assaulted them while they were in detention. Xian Sheng praised Brother Phuah Kim Hoe for retaliating and striking back at the officers, emphasising that law enforcement officials would arrest individuals and subsequently beat them up while in custody.
Today, the tables have turned upon them, as the nation’s top cop (IGP Tan Sri Abdul Rahim bin Mohd Noor) punched their own Deputy Prime Minister while he was being held in custody.
When it comes to the CREATOR, the popular idiom applies, “人算不如天算“, which translates to ‘Human plans are no match for Heaven’s plans.’ Xian Sheng informed the followers that regarding many of the troubles orchestrated against us, the perpetrators are now suffering those very consequences themselves. Did they truly believe they could trifle with Baitiangong?
(H) 天公行事，神秘莫测？
- 先生提及了安华·依布拉欣的历史腐败案，指出指控主要围绕腐败行为及滥用权力以掩盖其政治名声的指控。先生解释道，警方同样滥用职权，错误逮捕拜天公信徒，并率先对我们发起了行动。
- 我们的人前去收取一笔逾期未付的尾款，但对方的工作人员率先出手，朝他们挥拳相向。随后双方一同前往警局录口供。在拿督林慧文和傅金燕兄弟录口供期间，调查官抱怨对方的老板也致电了他的上级。先生强调，显而易见，“老板“指的是幕后隐藏的一位有影响力的人物，而非林慧文本人。先生随后问傅金燕兄弟，此人是否有可能是云顶集团中身居高位之人，拥有足以随意联系高级警官并指使其行事的影响力。
- 先生质问当时的拿督林慧文究竟是何人，明确指出他不过是个小角色。他当时有能力联系武吉阿曼总部的高层吗？考虑到他当时甚至还未获得“拿督“头衔，他能对那些人施加任何影响吗？因此，林慧文不可能直接致电调查官的上级。这表明对方必定联系了层级远高于此的人来干预并向上级求情。
- 警方随后滥用职权，传唤我们的人到警局，却当场将其逮捕。此外，警员在拘留期间对他们实施了人身攻击。先生赞扬了傅金豪兄弟的反击，强调执法人员会先逮捕个人，随后在拘留期间对其施以殴打。
- 如今，风水轮流转，全国总警长（丹斯里拉希姆·宾·莫德·诺尔）在一名副首相被拘留期间对其挥拳相向。
- 说到天公，正如俗语所言：“人算不如天算。“先生告知信徒们，关于许多针对我们所策划的灾祸，始作俑者如今正亲身承受着同样的后果。他们真的以为可以戏弄拜天公吗？
(I) You will bear the full burden of the sins.
Xian Sheng stressed that our most important duty is to clearly inform the family members of the follower, saying, “You bear the sin. I will hand the funeral back over to you to manage, but you will bear the full burden of that sin. We have explained the Baitiangong way of Obsequies to you, but if you refuse to adhere strictly to it, the sin falls on you!”
If the son lied about his mother’s instructions regarding the placement of her ashes in the columbarium, then he bears a twofold sin: the first for conducting the traditional Chinese religious funeral, and the second for lying. Xian Sheng added that he commits a third sin by dressing in black attire, knowing full well that Baitiangong followers always wear white attire.
Those were the reasons why Xian Sheng decided against conducting the Baitiangong way of Obsequies for the family. Xian Sheng had been updated on the situation by Brother K.C. Wong and the followers at the funeral parlour. Although we handed the funeral arrangements back to the family, we must nevertheless inform them that they will bear the sins.
（I）你们将承担全部的罪业。
先生强调，我们最重要的责任是向信众的家属清楚说明：“你们承担罪业。我会将白事交还给你们处理，但你们将承担那全部的罪业。我们已经向你们讲解了拜天公的白事方式，但如果你们拒绝严格遵守，罪业便落在你们身上！”
若那儿子在母亲骨灰安放金塔位的嘱咐上撒谎，那么他便身负双重罪业：第一重是举办传统中式宗教葬礼，第二重是撒谎。先生补充道，他还犯下第三重罪业，明知拜天公信众总是身穿白衣，却仍身着黑衣。
这些便是先生决定不为该家属举办拜天公的白事方式的原因。先生已由王弟兄及殡仪馆的信众获知了最新情况。虽然我们将葬礼安排交还给了家属，但我们仍必须告知他们，他们将承担那些罪业。
(J) Exposing the Double Standard in Police Misconduct.
Returning to the issue of corruption, Xian Sheng explained that when our staff went to Lim Hui Boon’s office to demand their overdue payment, they were instead punched by Lim Hui Boon’s bodyguard. When they went to the police station to lodge a report, the police abused their power by arresting our staff and beating them while in the lock-up. Recently, the police even punched their own Deputy Prime Minister, Anwar Ibrahim, while he was held in custody. The police force has now become a total laughing stock because their abuse of power has been publicly exposed to the entire world.
Xian Sheng asked Brother Phuah to instruct Sister Amy Too to send a letter of demand to the authorities, calling for an investigation into who initiated the phone call to the top official at Bukit Aman that led to the corrupt abuse of power, resulting in the arrest and beating of our staff. Anwar Ibrahim was accused of corruption for abusing his power by directing the police to act on his behalf. What then of the corruption in our case, which is exactly the same? The letter of demand should specify the exact date when both Brother Phuah and Lim Hui Boon lodged their police reports, as well as what the Investigating Officer (IO) said to Lim Hui Boon after hanging up the phone with his senior officer. Xian Sheng wants this letter drafted and dispatched to the government to see how they respond to this abuse of power.
The IO clearly said to Lim Hui Boon, “Why did you call Bukit Aman?” Xian Sheng explained that Lim Hui Boon was merely a small fry at the time. It is logically inconsistent that Lim Hui Boon could place a direct call to the top brass at Bukit Aman, yet still have to walk into the local police station like an ordinary citizen to lodge a police report. Therefore, it must have been someone higher up in the chain of authority who made that call to Bukit Aman to cover up for him.
When Xian Sheng asked Brother Phuah about it, he explained that one of the major shareholders of Lim Hui Boon’s company is the son of the founder of Genting Berhad. The police report against Lim Hui Boon was disregarded without any action taken against Lim Hui Boon. Brother Phuah said that writing the letter of demand is a viable option to revive the case. Xian Sheng replied that the police had abused their power, and now we see the police abusing their power in a full public display.
（J）揭露警察不当行为中的双重标准。
回到腐败问题，先生解释道，当我们的工作人员前往林辉文的办公室索要逾期未付的款项时，反而遭到林辉文保镖的殴打。当他们前往警局报案时，警察滥用职权，将我们的工作人员逮捕，并在拘留室内对其施以殴打。最近，警察甚至在扣留期间对自己的副首相安瓦尔·依布拉欣大打出手。警察部队如今已彻底沦为笑柄，因为他们滥用职权的行为已向全世界公开曝光。
先生请法华兄指示杜修女向当局发送一封要求函，要求调查是谁致电武吉阿曼的最高官员，从而导致腐败滥权行为，最终致使我们的工作人员被捕并遭受殴打。安瓦尔·依布拉欣因滥用职权、指示警察代其行事而被指控腐败。那么，我们案件中的腐败又如何？这完全是一样的情形。要求函应明确注明法华兄与林辉文报案的确切日期，以及调查官（IO）在与其上级通完电话后对林辉文所说的话。先生要求将此信起草并发送至政府，看看他们如何回应这一滥用职权的行为。
调查官明确对林辉文说：“你为什么打电话去武吉阿曼？“先生解释道，林辉文当时不过是个小角色。逻辑上说不通的是，林辉文竟然能直接致电武吉阿曼的最高层，却还要像普通公民一样走进当地警局报案。因此，必然是权威链条中更高层的人为他拨通了那通电话以作包庇。
当先生向法华兄询问此事时，他解释道，林辉文公司的主要股东之一是云顶集团创始人之子。针对林辉文的报案被置之不理，未对其采取任何行动。法华兄说，写要求函是重启此案的可行之选。先生回应道，警察滥用了他们的职权，如今我们看到警察的滥权行为已在众目睽睽之下完整上演。
(K) “Words once spoken cannot be retracted.” ~ Xian Sheng
Xian Sheng earlier spoke about the police abuse of power against Baitiangong followers and how it ultimately backfired when their top official punched Anwar Ibrahim while in custody, exposing institutional corruption to the entire world. Similarly, regarding these funeral rites, where the deceased’s son mistakenly thinks he can outsmart Baitiangong—specifically Xian Sheng—Xian Sheng made it clear that if anyone wishes to try and play such games with him, he is more than ready to play along.
Xian Sheng said, “Words once spoken cannot be recalled.” He then told him, “The sin will fall on you!” With that single sentence, he completely turned the tables on him. Because the son dared to play games with Xian Sheng, Xian Sheng retaliated, delivering a response a thousand times more devastating.
（K）“一言既出，驷马难追。” ~ 先生
先生早前谈到警方对拜天公信徒滥用职权，最终那名高官在拘留期间拳击安华·依布拉欣，自食恶果，将体制腐败暴露于全世界。同样地，关于这些白事，逝者的儿子误以为他能智胜拜天公——特别是先生——先生已明确表示，若有人想与他玩这般把戏，他随时奉陪到底。
先生说：“一言既出，驷马难追。”随后他对那人说：“罪将归于你！”仅此一句，他便彻底扭转了局面。因为那儿子竟敢与先生玩游戏，先生随即反击，给出了比对方狠上千倍的回应。
(L) “I am not allowed to forget – I am a pig.” ~ Xian Sheng
Xian Sheng inquired whether any of the followers had read the letter he wrote to his lawyer, Simon Hue, directing his question specifically to Brother Phuah. Xian Sheng emphasised that he had explicitly included the word “pig” within the letter.
In court, Xian Sheng told the judge, “The Chinese have not hurt me enough, bringing all this filth!” The judge was taken aback and asked Xian Sheng to repeat his statement. (This statement demonstrates that certain Chinese individuals will resort to all manner of underhanded tactics to try to discredit Xian Sheng’s good reputation.)
Xian Sheng then asked who was the one being hurt now. (This was in reference to the Nipah virus outbreak, which resulted in the culling of millions of pigs throughout the country—an animal deeply intertwined with the Chinese community’s dietary staples, culture, rights, identity, and economic wealth.) Some might argue that the pig farming industry was not completely devastated, as the massive donations kept the farms afloat. But Xian Sheng said it would actually be better if those people embezzle the substantial donation money, because that would just add to their sins.
Xian Sheng asked the followers to think about why he chose the animal ‘pig’ among all the available animals that he could have referred to in his letter. Xian Sheng then asked who had read the letter. He recalled that he wrote something similar to, “I am not allowed to forget – I am a pig and not other animals.”
Xian Sheng told the followers that he wanted them to clearly understand that they possess a “人头猪脑” (translated as “human head, pig brain”), meaning they are foolish individuals. They are the very ones who initiated the entire debacle to discredit Xian Sheng.
Xian Sheng asked the followers what they considered to be dirty or filthy. He pointed out that while these people dug up dirt to use against him, they didn’t realise that the disease affecting the pigs was caused by dirtiness. Humans are figuratively dirty too, but they just haven’t woken up to that reality.
Xian Sheng then questioned whether these individuals (specifically the MCA) believed they were guaranteed a victory at the polls in the upcoming 10th General Election (GE10).
(L) “我不许忘记——我是一只猪。” ~ 先生
- 先生询问有没有信徒读过他写给律师Simon Hue的信，特别针对Phuah兄弟提问。先生强调他在信中明确使用了“猪”这个词。
- 在法庭上，先生对法官说：“华人还没把我害够，把这些污秽都带过来了！”法官吃了一惊，请先生重复他的话。（这句话表明某些华人会不择手段地试图抹黑先生的好名声。）
- 先生接着问现在是谁在受害。（这是指尼帕病毒爆发，导致全国数百万头猪被扑杀——猪与华人社区的饮食、文化、权利、身份和经济财富紧密相连。）有人可能会说养猪业并未被彻底摧毁，因为巨额捐款让农场得以维持。但先生说，那些人要是贪污那些巨额捐款反而更好，因为那只会增加他们的罪。
- 先生请信徒们思考为什么他在信中从所有可用的动物里选了“猪”。先生接着问谁读过那封信。他回忆自己写了类似这样的话：“我不许忘记——我是一只猪，不是其他动物。”
- 先生告诉信徒们，他希望他们清楚明白自己拥有“人头猪脑”，意思是他们是愚蠢的人。正是他们掀起了整场抹黑先生的闹剧。
- 先生问信徒们什么才算肮脏污秽。他指出，虽然这些人挖出污垢来对付他，却没意识到猪的病是由肮脏引起的。人类在比喻意义上也是脏的，只是他们还没醒悟到这个现实。
- 先生接着质问这些人（特别是马华公会）是否认为自己在即将到来的第10届全国大选（GE10）中稳操胜券。
(M) Xian Sheng’s prayer exceeds the prayers of the whole world.
Xian Sheng explained that if GOD were to manifest a consciousness on Earth, it would result in widespread chaos and confusion because everyone would start changing their behaviour.
Xian Sheng explained the concept of the Total Sum of Consciousness. The idea is that every single individual consciousness is added together to make up the Total Sum of Consciousness, which is then projected upwards to become part of GOD’s consciousness.
Xian Sheng then asked the followers if they recalled his past statements made on multiple occasions: if he were to personally kneel and make a direct request to GOD, his singular request would completely override the Total Sum of Consciousness of every individual on Earth. The combined consciousness of all humanity cannot match Xian Sheng’s request to GOD, should he choose to make it. He rephrased this by asserting that his lone prayer to GOD carries far greater efficacy than the collective prayers of all mankind.
Xian Sheng then stated that humans are stupid, especially the ones who call themselves Malaysian Chinese within Malaysia.1 He pointed out that the term “Malaysian Chinese” does not exist as an official nationality, as everyone is simply Malaysian. Xian Sheng instructed the followers to check their national Identification Cards (ICs) to see what is actually printed on them: Malaysian or Malaysian Chinese. A brother then confirmed that the official classification printed on their ICs is “Warganegara Malaysia,” which translates directly to Malaysian Citizen.
Consequently, Xian Sheng asserted that these are the very individuals who exploit the race card. He specifically pointed out politicians who identify as Malaysian Chinese, accusing them of actively playing the race card. Their primary motive is to safeguard their own political power and positions, engineering public disarray and manipulating the ethnic Chinese community into supporting them by exploiting sensitive racial issues.
If GOD were to intervene to halt their racial exploitation of the Chinese community, these individuals would inevitably find themselves in total disarray. Xian Sheng issued a stern warning that should these people persist in stirring up racial sentiments, they would fall into even deeper disarray. Ultimately, they will face complete disarray in everything they attempt, whether in the realm of business or politics.
GOD created humans to undergo an examination in life. There is only one GOD, not two. Regardless of whether humans pray using the name TIAN GONG, ALLAH, GOD, or any other title, there remains only one GOD, one absolute CREATOR. Many people have not yet awakened to this truth; they remain spiritually asleep.
(N) Do Not Compare Yourself to Xian Sheng.
Xian Sheng went back to his earlier point about this topic— that the sin is entirely yours to bear. He stated that if they insist on forcing the funeral to proceed according to their own desires, then they are the ones who have to carry that sin. Xian Sheng then told the followers to keep a close eye on them.
What if GOD wants to address the transgressions committed by individuals here on Earth? Xian Sheng asked if that was a possibility. He then answered himself, saying that GOD absolutely could do that.
Xian Sheng asked the followers if they remembered when Tun Hussein Onn (the third Prime Minister of Malaysia) embraced him. At that moment, Xian Sheng pointed at Musa Hitam, the Minister of Home Affairs, and urged Tun Hussein Onn to advise Musa Hitam regarding his inability to distinguish between a good man and an evil one. (Musa Hitam was the official who signed the executive order to arrest and imprison Xian Sheng back in 1982.) Ironically, Musa Hitam’s own son would later suffer a far worse fate than what was intended for Xian Sheng, tragically losing his life in the 1993 Highland Towers collapse. Xian Sheng questioned whether the followers could see the clear, direct connection between these events, noting that the Malaysian Chinese community remains completely blind and oblivious to it.
When Musa Hitam ordered the arrest of Baitiangong followers for participating in an illegal assembly because the Spiritual Movement couldn’t get registered under the Societies Act — we won the court case — it turned out that UMNO itself was actually an unlawful society all along. But of course, none of its ruling members faced arrest for participating in these unlawful party operations. While they weaponised the Societies Act to suppress the Baitiangong Spiritual Movement, UMNO was legally dissolved and declared illegal under that very same legislation in 1988. Highlighting this double standard, Xian Sheng questioned whether the followers could see the obvious and direct divine connection here as well.
If we were to analyse, study, and document the history of the Baitiangong Spiritual Movement alongside contemporary national events, it becomes evident that this is far from a simple, isolated chronicle. Instead, the movement’s activities are profoundly intertwined and inextricably linked with the major socio-political milestones of the country.
Xian Sheng remarked that when people look at him, Chew Choon Ming, they merely see an ordinary man dressed in a plain T-shirt and shorts, noting that he had even contracted the flu. He acknowledged that, in terms of simplicity, he is the simplest person one could ever encounter. However, he emphasised that when it comes to being outstanding, he is the most outstanding; when it comes to uniqueness, he is the most special; and when it comes to humility, he is the most humble person of all.
Xian Sheng then posed a question regarding what could possibly possess greater significance than himself. He asserted that GOD alone holds greater significance, being infinitely more special, more humble, and more of everything else by comparison. Here, Xian Sheng stated that humans should not try to compare themselves with him. All comparisons should be limited to within humans only.
(O) Practice to Sit Up, Prop Up Your Pillow, and Think Before Sleeping.
Xian Sheng advised the followers to listen attentively to his words and figure out ways to do what he told them to do.
However, he cautioned them against blindly accepting his words without thorough, independent reflection. He instructed that after the session, they should return home, and before sleeping, sit up on their bed, prop up their pillow, and deeply contemplate whether Xian Sheng’s arguments regarding the funeral were indeed correct.
Xian Sheng then asked the followers to pray for Sister Liew Siew Choo, who was 84 years old, afterwards. He directed them to recite the prayer in the standard format: “GOD, Sister Liew Siew Choo has passed away. If she has committed any sins in life, we request the CREATOR to forgive, pardon, and lessen her sins. If she is deserving, please grant her a good place in Heaven.”
Brother Foo Cheong Kong pointed out that according to her Identification Card, she was not actually 84 years old. Xian Sheng responded that the discrepancy is immaterial, as her family stated her age to be 84. He emphasised that when it comes to a person’s age, the matter is entirely irrelevant to GOD.
Xian Sheng stressed that he wanted the followers to deeply contemplate everything he had discussed with them today before they retired for the evening. Once again, he asked them not to just blindly believe what he said, but to thoroughly think it through for themselves.
Xian Sheng added a request for the followers to also pray for Sister Lee Moi, the mother of Sister Ng Choon Mooi.
Ultimately, the important thing is that we pray for Sister Liew Siew Choo, aged 84, and Sister Lee Moi, aged 74. We pray like this: “We request GOD to forgive, pardon, and lessen her sins. If she is deserving, please grant her a good place in Heaven.” That is the standard manner in which we pray. To us, the soul is what matters most, so we can pray for those who have passed away from absolutely anywhere.
- From Xian Sheng's perspective, humans are stupid as they failed to see his efforts to lead them back to praying to the CREATOR, choosing instead to actively obstruct and demonise him. Although Xian Sheng possesses the capability to invoke direct divine action against them, he deliberately refrains from doing so because humans are currently undergoing their earthly examination in life, and he would never interfere with this spiritual process. Instead, Xian Sheng seeks only to guide those individuals who have awakened to the Five Realisations.