Welcome to the White Book Index. This Index functions as a digital concordance, highlighting Xian Sheng’s teachings, key terms, specific phrases from the translated Xian Sheng’s sermons for the year 2000 and ongoing translations for 1999.
To ensure a comprehensive search of hundreds of hours of teachings, I have utilised NotebookLM to identify keywords and extract relevant references. This allows for a deeper level of study, where users can find every mention of a specific topic across the entire timeline of sermons. All insights and quotes provided herein are grounded strictly in the source material to maintain the integrity of the Baitiangong teachings.
Updated: 2 February 2026
Index for WhiteBook
Abortion
Acceptance
The Foundation of Logic and Understanding
Xian Sheng would only accept when a person joins Baitiangong after truly understanding, using their analytical mind and logical thinking, that Baitiangong is genuinely good for them (01A-1999 K12). He emphasized that we do not buy people to join Baitiangong, as some individuals could be bought; he wanted a person to thoroughly understand Baitiangong before accepting it (01A-1999 K13). Prospective followers are encouraged to think for themselves: “Don’t even believe what I’ve said. You go back and think it over carefully before you can accept to come into Baitiangong, or you prefer you can accept to pray directly to GOD” (01A-1999 K15). The fundamental basis for an individual’s acceptance of Baitiangong is predicated on them using their analytical mind and logical thinking (21A-2000 F20). Xian Sheng stressed that anyone who fails to employ their analytical mind and logical thinking to understand and accept Baitiangong should not seek the acceptance process, but rather continue to follow along until they are able to do so (21A-2000 F20).
Evolution from Urn Installation
Historically, many Chinese people were accustomed to using joss sticks and urns for prayer and found it difficult to pray using only their hands (08-09-1999 note 2). To accommodate them, Xian Sheng made a single compromise by allowing the use of joss sticks and an urn (08-09-1999 note 2). However, what was formerly called “Urn Installation” is now referred to as “Acceptance” (08-09-1999 note 2). The process of “Urn Installation” has become much simpler than it used to be (08-09-1999 AA7). After 22 years, the time for this compromise is over (08-09-1999 AD7). Xian Sheng clarified that Baitiangong is the passport; the urn was the only compromise he permitted over the years, while the plaque serves to show that a family belongs to Baitiangong (08-09-1999 Y2).
The Procedure for New Followers
The Acceptance process only applies to those who have never prayed to the CREATOR, but have been following and listening to the teachings and then decided that they want to officially accept Baitiangong (08-09-1999 AC2). When a follower-in-waiting has practised the teachings for some time and is ready to fully commit to Baitiangong for life, a group of followers will visit their home (08-09-1999 AA8). They offer the following prayer: “GOD, Brother/Sister [Name] now understands and has accepted the Baitiangong teachings. We accept them into Baitiangong. We ask GOD to bless them with an analytical mind and logical thinking to better understand the teachings” (08-09-1999 AA8). Xian Sheng confirmed that the brothers and sisters visiting his home to confirm his acceptance are simply there to finalise the event for the movement to record (08-09-1999 AC5).
Role of the Sphere of Light and Group Prayer
The followers have been praying for so many years that they have developed a “sphere of light” around them, especially on their palms, which is now sufficient (08-09-1999 AD1). The strength of the combined “sphere of light” effect is the reason for a group of brothers and sisters to visit the follower-in-waiting’s home (08-09-1999 AD6). They pray to the CREATOR, stating that we have accepted the follower, and request the CREATOR to also accept the follower (08-09-1999 AD6). This request to the CREATOR is achievable and possible because their “sphere of light,” especially in the hands, is sufficiently bright and powerful (08-09-1999 AD2).
Requirements Regarding Fasting and Change
A sister questioned whether a person must fast at least once for the first time for Acceptance (08-09-1999 AB2). Xian Sheng replied that it would be best if they could fast, but if they are unable to do so, Xian Sheng would still be willing to accept them to pray to the CREATOR (08-09-1999 AB2). However, it would be ideal to encourage them to practise fasting first, before their Acceptance, so they do not later claim they cannot fast in the month of October (08-09-1999 AB2). The age at which an individual chooses to become a Baitiangong follower is less significant than their understanding of Baitiangong’s teachings, which would lead them to change their erroneous way of life (02A-2000 E1). A follower who truly changes in a single day is better than a follower who takes ten years to change (02A-2000 E2).
Commitment and the Unforgivable Sin
A person who understands and accepts GOD, prays to GOD but later changes to praying to something else will have committed an unforgivable sin (02A-2000 note 1). This is because praying to GOD is a one-time opportunity, the most serious matter, and not something trivial that we can discard when it becomes an inconvenience to us (02A-2000 note 1). Xian Sheng reminded all Baitiangong followers to follow his teachings as long as they need to before committing themselves one hundred per cent because the consequences of rejecting GOD later will be committing an unforgivable sin that even Xian Sheng does not have the privilege to forgive (02A-2000 note 1). Children of existing followers or new followers would not commit an unforgivable sin if they choose to switch to another belief as they have not understood the teachings and accepted GOD yet (02A-2000 note 1).
Analytical Mind and Logical Thinking
The Fundamental Basis for Acceptance
Xian Sheng stated that he would only accept when a person joins Baitiangong after truly understanding, using their analytical mind and logical thinking, that Baitiangong is genuinely good for them (01A-1999 K12). He emphasised that the fundamental basis for an individual’s acceptance of Baitiangong is predicated on them using their analytical mind and logical thinking (21A-2000 F21). Consequently, anyone who fails to employ their analytical mind and logical thinking to understand and accept Baitiangong should not seek the acceptance process, but rather continue to follow along until they are able to do so (21A-2000 F21). During the simplified procedure for accepting new followers, those gathered ask GOD to bless the individual with an analytical mind and logical thinking to better understand the teachings (08-09-1999 AA8).
Individual Agency and Self-Decision
Xian Sheng wants the followers to use their analytical mind and logical thinking to decide for themselves and not to be influenced by him to pray to the CREATOR (29A-29B-2000 I2). It is essential that followers undergo a thoughtful deliberation process to conclude that Baitiangong is right (29A-29B-2000 I2). A person must be the influencer of their own decision to pray to the CREATOR and should not let others influence them (29A-29B-2000 I2).
The Role of Logic in Attaining Wisdom
Wisdom is considered instrumental in logical thinking and is therefore an essential attribute for every person (21A-2000 F20). Conversely, a person without wisdom lacks logical thinking (21A-2000 F20). Xian Sheng stated that we should always apply logical thinking to everything we do (21A-2000 G14). He provided a baseline assessment to help followers determine what is right and wrong based on logic (21A-2000 G14). If something does not align with logic, we should not accept it (21A-2000 G14). The beauty of praying to GOD is that followers even have the freedom to reject Xian Sheng’s words if they find them illogical (21A-2000 G14).
Application to Study and Spiritual Discussion
Xian Sheng emphasised the importance of followers using their minds to analyse what they read, rather than simply gaining superficial knowledge (02-1999 A5). The importance is that the followers use their analytical mind and logical thinking to dissect articles and then join Friday spiritual discussions to voice their opinions (02-1999 A8). In many facets of life, an individual has to use their analytical mind and logical thinking to understand the world around them (13B-2000 A15). For instance, followers should use their analytical minds to determine if specific human actions are right or wrong rather than relying on superstition (39B-2000 M7).
The Evolution from Miracles to Logic
In the early days of the movement, miracles like spiritual healing and out-of-body experiences drew large crowds (18A-2000 note3). However, many who witnessed these miracles did not stay to listen to sermons about saving their souls (18A-2000 note3). Over time, Xian Sheng sought to shift the focus of the spiritual movement away from miracles and towards an analytical mind and logical thinking approach (18A-2000 note3).
Annual Spiritual Discussion
Purpose and Objectives of the Discussion
The Annual Spiritual Discussion (ASD) is intended for followers to increase their knowledge of Baitiangong (16B-2000 C5). Attending the ASD provides the necessary information to equip oneself to preach (18A-2000 C3). Xian Sheng encouraged everyone to attend the Annual Spiritual Discussion to change themselves to be more knowledgeable in matters pertaining to Baitiangong and Christianity, especially related to the topic of “Jesus lived in India” (15A-2000 C8). To successfully make the change in oneself, it is crucial to obtain the necessary information, and attending the ASD at Genting Highlands provides this knowledge, enabling followers to preach afterwards (18A-2000 C3). To those aspiring to preach Baitiangong, Xian Sheng encouraged them to attend the ASD to learn how to preach effectively (28A-28B-2000 I14). Followers must attend the Annual Spiritual Discussion at Genting Highlands to learn (16B-2000 D19).
Logistics and Participation
The Annual Spiritual Discussion is often held at Genting Highlands (16B-2000 C1). The function is typically a three-day, two-night (3D2N) event (16B-2000 C2). Xian Sheng suggested that followers begin saving RM210 to cover the expenses for the 3D2N function (16B-2000 C2). He mentioned that setting aside a portion of income each month over several months would make saving the amount easier (16B-2000 C2). Although Xian Sheng felt that paying RM210 for a 3D2N stay at Genting Highlands was not very expensive, he asked if the organisers could look for a cheaper alternative (16B-2000 C4). Xian Sheng requested more followers to participate in the upcoming Annual Spiritual Discussion in December at Genting Highlands (16B-2000 C1).
Family Involvement and Education
Parents are encouraged to involve their children in spiritual discussions and Baitiangong activities from a young age so they grow up with a solid foundation of knowledge and understanding (39B-2000 D2, 41AB-2000 K6). Parents should encourage their children to participate in the Annual Spiritual Discussion and Sunday meditations to learn for themselves (16A-2000 E9). Failure to provide children with Baitiangong teachings or spiritual discussions means parents cannot hold them responsible for embracing other religions (18A-2000 C14). This makes it all the more reason why followers must attend the ASD in December 2000 and bring their children along too (15A-2000 H21). Ideally, parents should begin saving money for their children to encourage their participation in this discussion (16B-2000 C3). If there is financial difficulty, family members could take turns attending the ASD (16B-2000 C3). Xian Sheng stressed that followers must try to participate and encourage their children to do so so that everyone can increase their knowledge (16B-2000 C5).
Nature of the Discussions and Content
The importance of the discussions is that followers use their analytical mind and logical thinking to dissect articles and then voice their opinions (02-1999 A8). Participants are encouraged to discuss, debate, and ultimately decide whether information is right or wrong (02-1999 A9). Xian Sheng wanted the ASD to revisit the topic of “Jesus lived in India” thoroughly with reference to books by Nicholas Notovitch, Holger Kersten, and Elizabeth Clare Prophet (15A-2000 C9). He requested that someone, specifically Brother Law Boon Eng, prepare and present a paper on their outlook of these books (15A-2000 C10). These discussions are a time for followers to defend or challenge information and discuss their reasoning (02-1999 A8). Xian Sheng also used the ASD to share his own research, such as explaining his itinerary to India during the Annual Spiritual Discussion at Genting Highlands in December 1998 (32A-2000 F4).
Historical Significance
The first Annual Spiritual Discussion was organised in May 1981 at Morib, Selangor (15A-2000 F14). Brother KC Wong was able to successfully convince Brother Ong’s children to join and listen to the Annual Spiritual Discussion held at Genting Highlands in later years (16A-2000 E7).
Baitiangong Way of Marriage
The Ancient Roots of Marriage
Spiritual Union vs Legal Registration
Xian Sheng clarified that he conducts a spiritual way of marriage for couples, but they must still register officially with the National Registration Department (NRD) (39A-2000 A5). Registration with the government is necessary; otherwise, the couple will not be recognised as husband and wife when applying for a house loan as a married couple (39A-2000 G5). While the Spiritual Movement acknowledges them as a couple once they have performed the Baitiangong Way of Marriage, they are not legally recognised as husband and wife without official registration (39A-2000 A15). Xian Sheng requested that in the future, couples obtain their marriage registration at the NRD before conducting the Baitiangong spiritual way (39A-2000 A16).
The Marriage Procedure
The Baitiangong way of marriage focuses primarily on the couple’s prayer requests (39A-2000 G7). The best practice is for both husband and wife to make individual requests in prayer; the husband requests how he would like his wife to treat him, while the wife expresses how she wants her husband to treat her (39A-2000 C1). During the ceremony, the couple prays in the front row, while other attendees gather behind them to pray together (39A-2000 C2).
Followers gathered behind the couple pray for the following:
- That both the husband and wife may have their requests granted.
- That the CREATOR blesses the couple with safe travels, good health, success in all endeavours, and that everything goes as they wish.
- That they love, consult, and support each other (39A-2000 C3).
Ideally, there should be five pairs of Baitiangong brothers and sisters dressed in white as witnesses (02A-2000 D1). If witnesses are not followers of Baitiangong, they would not be able to pray to the CREATOR to bless the couple anyway (02A-2000 D3). Following the prayer, the details of the couple are recorded in a record book along with the signatures of the witnesses (39A-2000 G3, I8).
Marriage Customs and Superstitions
Xian Sheng stated that marriage should be kept as simple as possible (39A-2000 C4). Baitiangong aims to eliminate superstitions that have been incorporated into marriage over the years, such as the Bridal Hair Combing Ceremony or braiding hair for luck (39A-2000 B3) and the ancient practice of using a Bridal Palanquin “轿子,” to transport the bride to the groom’s house, as her feet were not permitted to touch the ground for superstitious reasons (39A-2000 B5).
Regarding the tea serving ceremony, Xian Sheng expressed that the custom of kneeling to offer tea to parents or empty chairs symbolising ancestors is wrong and goes against Baitiangong teachings, as “we can only kneel before the CREATOR” (02A-2000 C1, C2). It is acceptable to serve tea to parents without kneeling (02A-2000 C3). Furthermore, Baitiangong followers should strive to discontinue the practice of giving angpows and instead directly hand out cash to eliminate associated superstitions (02A-2000 C6).
Equality and Family Lineage
In Baitiangong, marriage is a union of two people and not the “sale of a woman into the man’s family through angpow or dowry” (39A-2000 E1). Xian Sheng declared the custom of collecting a dowry to be wrong, as it is “akin to selling a daughter” (39A-2000 E3). After marriage, both the groom and the bride continue to maintain their own family lineage (39A-2000 E6). Baitiangong does not use the traditional Chinese terms “嫁” (to marry off a woman) or “娶” (to take a wife), but instead practices “結婚” (marriage), referring to the union between a male and a female (39A-2000 E7).
A significant difference from traditional marriage is that the wife is not considered to be marrying into the husband’s family or taking on his lineage (39A-2000 E12). Baitiangong wives are more privileged because they retain the opportunity to pray for their own ancestors twice daily, rather than being expected to pray only to their husband’s ancestors (39A-2000 C1, E10). Even in olden days, many wives retained the use of their maiden names, and Xian Sheng noted that taking the husband’s surname is a more recent suggestion (39A-2000 E14).
Wedding Banquets and Punctuality
Xian Sheng emphasised that Baitiangong followers must change themselves to become punctual individuals (18B-2000 A16). If followers organise a wedding banquet, they must start promptly at the designated time stated on the invitation card and “not to bother with latecomers” (18A-2000 A2, 18B-2000 A2). It is considered wrong to make a large group of people wait for a select few (18A-2000 A12). Furthermore, hosts should not delay functions because they are waiting for benefactors to arrive to collect angpows; they should be prepared to host guests for dinner without the expectation of receiving money in return (18B-2000 A4, A5).
Compatibility and Divorce
Xian Sheng consistently urged the younger generation to pursue marriage only after ensuring they are “genuinely compatible with one another” (02A-2000 D6). He advised, “If you wish to marry, do not think of divorce. If you contemplate divorce, then do not marry” (02A-2000 D5, 39A-2000 I2). Although couples receive blessings from the CREATOR, some have still ended up divorcing because they were unable to support and love one another mutually (39A-2000 I5). Baitiangong followers should apply the principle of ‘Think Good, See Good, Hear Good, Speak Good, and Do Good’ to their marriage, as mutual understanding and care make divorce unlikely (39A-2000 I6). Bridal Palanquin “轿子,” which transported the bride to the groom’s house, as her feet were not permitted to touch the ground for superstitious reasons.
Baitiangong Way of Obsequies
Spiritual Philosophy and Perspective on Death
The Baitiangong Way of Obsequies is built upon the doctrine that “we live to go through an examination in life, and we die to live” (08B-2000 C1). Xian Sheng advocated for using the term “pass away” instead of “death”, explaining that it more accurately conveys the reality that the soul has departed from the body (33A-2000 H4). The day of passing is considered a good day because it signifies the liberation of the soul from the Earthly plane to truly start living (21A-2000 A12). Furthermore, what truly matters after a long and arduous examination on Earth is not the state of the physical body, but the completion of the soul’s examination, allowing it to depart for a blissful life in Heaven (17B-2000 B13).
Procedural Guidelines and Rituals
During the obsequies, the coffin is placed in the centre of the venue (08-09-1999 AA4). A large cloth banner with the words “Baitiangong” is displayed at the front (08-09-1999 AA5). The followers are encouraged to take turns kneeling and praying for the deceased to ensure a continuous and unbroken stream of prayers (39A-2000 O14). The procedure involves kneeling down, clasping the hands together, and facing the sky to pray spontaneously (08-09-1999 Y3). This form of prayer—kneeling with hands clasped and facing skywards—is described as the highest form of respect that can be accorded to the CREATOR, emulating the methods used by Jesus and Prophet Muhammad (13B-2000 K15). Xian Sheng requested that the phrase on the Obsequies Board be changed from “Rest in Peace” to “Leave Peacefully” (02B-2000 H1). This distinction is made because Baitiangong followers pray for the soul to leave peacefully and not remain or linger on the plane of Earth, whereas “Rest in Peace” implies waiting on Earth for a future Judgement Day (02B-2000 H2, H3).
Attire and Symbolism
Followers and family members attend the obsequies dressed in white to signify that they are the ir brothers and sisters of the deceased (33A-2000 C2, C9). The deceased is also dressed in white garments (33A-2000 I3). These garments feature five yellow buttons, which represent the element of Earth (13B-2000 C1, 33A-2000 I1). Since humans are created from a combination of five elements—metal, wood, water, fire, and earth—being dressed with yellow buttons signifies that the physical body will ultimately return to the earth (33A-2000 I3).
Rejection of Superstitions and Paraphernalia
The Baitiangong Way of Obsequies is strictly free from taboos and traditional paraphernalia (19A-2000 A1). No urn, kemayan (incense), or other objects are required for the ceremony (08-09-1999 AA4, AA5). Xian Sheng emphasised that bowing to the deceased is strictly prohibited, as bowing is considered another form of praying (17A-2000 A7, B9). Placards are displayed to inform the public not to bow, kneel, or pray to the deceased (17A-2000 B5).
Furthermore, Baitiangong rejects the burning of offerings such as hell money, joss paper houses, or cars, declaring these practices to be a way of “cheating” the deceased (39B-2000 E4). Xian Sheng argued that if the deceased did not want hell money while alive, they certainly cannot receive or use it in death (33A-2000 G4, G6). Offering food as a sacrifice is also deemed useless because the deceased cannot consume physical food (33A-2000 G3, 39A-2000 O9).
The Prayer for the Deceased
The primary motive for attending an obsequy is to perform a good deed by praying for the redemption of the soul (13A-2000 I1). The standard prayer for the deceased is: “GOD, please forgive [Name], pardon them, and lessen their sins. If deserving, please grant them a good place in Heaven” (21A-2000 A4). Xian Sheng explained that while a person carries the burden of their own sins, followers pray to the CREATOR to seek pardon for them (13A-2000 E5, E8). This act of praying for the deceased is considered a good deed that earns positive merits for the living followers (26A-26B-2000 L3).
Cremation and Final Disposition
Cremation is the preferred method of obsequies in Baitiangong, although it is not an absolute requirement (03-1999 V9, V10). After cremation, followers are encouraged to scatter the ashes into the sea (03-1999 L2). This practice aligns with the Chinese phrase “四海為家” (make the four seas one’s home), signifying that the departed spirit is not confined to a small plot of land but is at home throughout the world (29A-2000 D8). From a medical perspective, cremation is also preferred as fire eradicates dangerous pathogens within the corpse (29A-2000 D9). Xian Sheng discouraged the purchase of expensive burial plots, arguing that land should be used for the living rather than the dead (29A-2000 D19, D20).
Legal Protection and Parental Responsibility
To prevent interference from non-Baitiangong family members, followers are urged to sign a “Letter of Intent” and have it endorsed by a Commissioner of Oaths while they are of sound mind (17A-2000 A15, 29A-2000 B1). Xian Sheng also recommended making a video recording to inform family members that any interference with their Baitiangong funeral wishes would be considered an sin (29A-2000 B2). Parents are specifically encouraged to involve their children in Baitiangong activities from a young age so that the children will understand the teachings and honor their parents’ wishes for a Baitiangong obsequy (39B-2000 D2, D11).
Service and Merit
Xian Sheng conducted all obsequies free of charge, as the CREATOR does not charge humans for the elements provided in nature (39A-2000 O5, O6). Attending and praying at obsequies is described as an opportunity to accumulate positive “examination points” for one’s own soul (13A-2000 I26, 13C-2000 D3).
Baitiangong Person
The Definition of a Baitiangong Person
A Baitiangong person is defined as a “Whole Man” (05-1999 N2). To be considered a Whole Man, an individual must be a political man, an economic man, a social man, a cultural man, and a spiritual man (05-1999 N2). If a follower has fulfilled their responsibilities in these five areas, they can call themselves a Baitiangong person (05-1999 N2). Furthermore, a Baitiangong person is characterised as one who actively practises meditations (41AB-2000 E3).
Fundamental Spiritual Requirements
To truly be considered a Baitiangong person, a follower must pray to the CREATOR until several conditions are met (09A-2000 E14). They must reach a state where they fear nothing except the CREATOR and consistently practise “Think Good, See Good, Hear Good, Speak Good and Do Good” (09A-2000 E14). They must also change their erroneous ways and strive to understand the CREATOR until they realise that the CREATOR is truly beyond human understanding (09A-2000 E14). Additionally, they must function in all five aspects of the “Whole Man” and refrain from ever cursing the CREATOR (09A-2000 E14). Followers who have completed the official Acceptance process are considered full-fledged Baitiangong members (08-09-1999 AA10).
Principles of Conduct and Virtue
A Baitiangong person is a principled individual who does not lie or cheat (08-09-1999 AG7). Xian Sheng has stated that if an individual wants to talk truthfully, they should join Baitiangong, as the movement is better off with fewer followers than having many liars around (09A-2000 G11). A true Baitiangong follower must live a life free from telling lies and cheating others (08B-2000 E10). They are encouraged to embody the “Five Constant Virtues” of Confucianism: Benevolence (Rén), Righteousness (Yì), Propriety (Lǐ), Wisdom (Zhì), and Trustworthiness (Xìn) (08-09-1999 P3, 08-09-1999 AG7). An individual who truly prays to the CREATOR cannot be coerced by any person (08-09-1999 U1).
Discipline and Punctuality
Followers are required to change themselves to adopt the important practice of being on time (18A-2000 A1). Xian Sheng has emphasised that Baitiangong followers must prioritise becoming punctual individuals and must endeavour to change themselves until they can achieve this (18B-2000 A16, 18B-2000 A18). Punctuality is regarded as a crucial element of having principles in life (26A-26B-2000 F7).
Abandoning Superstition and Taboos
Baitiangong followers must make a concerted effort to change and eliminate all forms of superstitions (16B-2000 A12, 16B-2000 A13). They should demonstrate through their actions and behaviour that they are no longer superstitious (16B-2000 A13). For example, followers are encouraged to discontinue bad traditions like giving angpows and instead hand out cash directly to eliminate associated superstitions (02A-2000 C6). A Baitiangong person fears nothing except the CREATOR, including thinking evil thoughts, being blind to the truth, or speaking and doing bad (38A-2000 N3). If they follow the guideline to “Think good, see good, hear good, speak good, and do good,” they have nothing in life to fear (38A-2000 N4).
The Duty of Preaching and Responsibility
The highest responsibility for a Baitiangong person is to take care of their own life by preaching Baitiangong to another person to save their soul (05A-2000 A1, 05A-2000 A2). Preaching is described as the best thing one can do for their life (05A-2000 A3). Followers should treat it as a personal responsibility to talk and preach Baitiangong everywhere they go (07B-2000 B1, 07B-2000 B3).
The Standard for Saints on Earth
Xian Sheng described the staff working in “Baixian”—an organisation intended for humans to learn to become future saints—as literal “saints on Earth” (26A-26B-2000 K3, 26A-26B-2000 K4). To maintain this status, they must be 100% committed, cooperate with one another, and refuse to engage in internal politics or arguments (26A-26B-2000 K3, 27A-27B-2000 M12). Those who fail to live up to these standards of being a saint on Earth may be asked to leave (26A-26B-2000 K3).
Baixian
The Meaning and Purpose of Baixian
Baixian, or 佰仙, means “100% saints” (26A-26B-2000 I11). Xian Sheng established Baixian as an organisation for humans to learn to become future saints in Heaven (26A-26B-2000 I11). The name 百仙 also translates to “hundreds of Saints” (26A-26B-2000 K3). Baixian is described as an extraordinary organisation that serves as a bridge to life after life (05A-2000 F3). It is considered the only island on Earth floating in the limitless ocean of Heaven (05A-2000 F3). Staff members who are followers of the Spiritual Movement are regarded as literal saints on Earth (26A-26B-2000 K4).
Financial Contributions and Sacrifice
Xian Sheng established Baixian for several reasons, one of which was to provide financial support to the Spiritual Movement (24B-2000 note3). Baixian staff on minimal salaries willingly gave up the money they would earn under normal circumstances so that Xian Sheng could use it to advance the activities of the Spiritual Movement (24B-2000 note4). When an individual donates, the money is usually surplus, but the Baixian staff sacrifice money they would otherwise earn (24B-2000 note4). For example, a personal donation of RM86k made by Xian Sheng for preaching activities in China was possible because Baixian staff worked diligently on minimal wages to earn that money (24B-2000 A16, 24B-2000 A19). Xian Sheng explained that receiving a bonus would hold no value for staff during their lifetime, but there is value in using that money for preaching in China, which they would only recognise upon their death (24B-2000 B2). Followers working in Baixian should not claim to be making a sacrifice if they refuse to work when their salaries are reduced or if they only cooperate when conditions are favourable (08-09-1999 R5).
Management and Business Operations
Xian Sheng is responsible for managing six companies within the Baixian group (17B-2000 B15). He proposed setting up a Travel Agency in China under Baixian Holdings to preach to tourists coming to Malaysia (02B-2000 D10). Xian Sheng also planned to operate an industrial business on the Sg Kuyoh land specializing in reconditioned heavy machinery once the land is appropriately zoned (27A-27B-2000 M4). This venture would involve hiring Mechanical Engineers with salaries ranging from RM2,000 to RM3,000 (27A-27B-2000 M5). In this business model, Baixian would procure heavy construction machinery in “Completely Knocked Down” (CKD) form from Japan and reassemble them for local sale (27A-27B-2000 M5-M7). Xian Sheng stated that the Directors of Baixian companies are free to determine their own remuneration, provided they allocate a portion of the profits to support the activities of the Spiritual Movement (27A-27B-2000 M9).
Discipline and Punctuality
Xian Sheng expects Baixian staff to be 100% punctual (26A-26B-2000 F5). He noted that the need for personal change should start with his own Baixian staff, who sometimes rush to the toilet at the last minute, causing delays (18B-2000 A19). He implemented a probationary system where candidates are given three months to prove they possess strong principles and are willing to heed his requests (26A-26B-2000 J4). If a candidate fails this three-month period, they must resign (26A-26B-2000 J4). Xian Sheng threatened to terminate the employment of current staff and hire external non-Baitiangong followers if they were found to be irredeemable (26A-26B-2000 I12).
Principles and Responsibility
Xian Sheng cited a lack of “Realisation of Self” as the root cause of a defiant nature among some Baixian staff (08-09-1999 T5). He questioned how individuals in Baixian could claim to understand Baitiangong if they do not grasp the Realisation of Self, which requires making sacrifices during economic downturns (08-09-1999 R6). He noted that some staff exploit generosity by accepting full sponsorship for education—including paid leave and regular salaries—and then leaving immediately upon graduation (08-09-1999 P10).
A significant issue arose regarding the oversight of a shared company car used by Baixian staff (26A-26B-2000 G1). Several staff members refused the responsibility of holding the car keys (26A-26B-2000 G2). Xian Sheng linked this refusal and the subsequent lack of punctuality to the accidental death of Sister Lee Lee, a 19-year-old Baixian office worker (26A-26B-2000 F8, 26A-26B-2000 H5). He criticised the narrow-mindedness and pettiness of staff who refused to take responsibility for the car keys due to overthinking potential liabilities or envious thoughts about who was allowed to drive cars home (27A-27B-2000 F10-F14).
Staff Conduct and Internal Conflict
Xian Sheng stated he does not want staff who play internal politics by stirring up trouble or spreading false rumours (27A-27B-2000 M12). He observed that some staff members are uncooperative, doing the opposite of what they are told (08-09-1999 T4). He expressed frustration that some staff do not listen when urged to further their studies, even when Baixian offers to sponsor them (27A-27B-2000 L10). If Baixian staff refuse to act in unison, engage in constant arguments, and refuse to cooperate, Xian Sheng considers them “blind” and “useless,” and urges them to resign promptly (24B-2000 F9-F11).
Balik Pulau, Penang
Early Preaching and Assembly
Balik Pulau, located in Penang, is one of the public gathering areas where Xian Sheng set up his speaker to preach to the crowd in the past (05A-2000 C3). It is a town renowned for its diverse range of durians (21B-2000 E21). Xian Sheng once brought an Australian woman, who specialised in transcribing speeches for the Australian courts, to Penang for a holiday, specifically to the town of Balik Pulau (21B-2000 E20, 21B-2000 E21).
The Miracle of the Sun’s Rays
Xian Sheng reminisced about his experience in Balik Pulau when he tried to gather a few people to listen to his sermons while it was raining (05A-2000 C4). The people were laughing at Xian Sheng, believing he was a fool for calling them to walk out into the rain to listen to him (05A-2000 C4). Xian Sheng knelt down to pray facing skywards, and a hole formed in the clouds to reveal a column of the sun’s rays that shone down on Xian Sheng, and the clouds subsequently dispersed (05A-2000 C4). That was a miracle to behold, but yet, the people there did not change to pray to the CREATOR (05A-2000 C4).
The Healing of the Lame Old Man
Many years later, Xian Sheng returned to Balik Pulau and looked for an old man he remembered from the previous visit (05A-2000 C4). The old man was unable to walk anymore (05A-2000 C4). Xian Sheng provided an instance of a miracle when he healed the legs of this old man at Balik Pulau, Penang, enabling him to walk again (21B-2000 E9). He proceeded to heal his legs, and the man happily walked all over the town to show everyone he was walking again (05A-2000 C4). The Australian witness who accompanied Xian Sheng was utterly shocked when she witnessed him healing the old man who had been unable to walk for three years (21B-2000 E22). She proclaimed it a miracle, and Xian Sheng confirmed that indeed, it was a miracle (21B-2000 E22). Xian Sheng drove the elderly man in his MPV to Balik Pulau town, where he asked him to walk around the entire town (21B-2000 E23). The man, who had been immobilised for the past three years, suddenly found himself walking around the town of Balik Pulau (21B-2000 E26).
Local Reactions and Testimonies
Numerous townspeople approached the old man to offer their congratulations and express their amazement at witnessing him walk once more (21B-2000 E25). The townspeople conversed either in Hokkien or Hakka, though their distinct local accents puzzled Xian Sheng, making it difficult for him to accurately identify the dialect (21B-2000 E25). The old man informed the townspeople that Xian Sheng had healed his legs earlier, confirming his inability to walk for the past three years (21B-2000 E25).
Disappointment in the People’s Response
Despite presenting this miraculous event for them to witness, the local Chinese populace had not changed by turning to pray to GOD (21B-2000 E24). This miracle was not the first occurrence for the residents of the town (21B-2000 E27). With all the clues, like the miraculous opening of the rain clouds and the healing of the defunct legs of the old man, none of the people in Balik Pulau changed to pray to the CREATOR (05A-2000 C4). Xian Sheng expressed his disappointment, stating, “And yet the people have not changed to pray to GOD. There are stupid people in this world who are still praying to idols” (21B-2000 E27). This served as a stark reminder of the difficulty of his mission, reflecting the line, “It’s not easy for me, what more of you?” (05A-2000 C4).
Change
The Mandate for Personal Change
The most important thing for any human being is that they must change (02B-2000 E3). Baitiangong is fundamentally about changing ourselves (16A-2000 A17). The age at which an individual chooses to become a follower is less significant than the understanding that leads them to change their erroneous way of life (02A-2000 E1). Whether a person is 16 or 60 years old is irrelevant; what truly matters is whether they change their erroneous ways (02A-2000 F1-F2). Xian Sheng has taught that a follower who truly changes in a single day is better than one who takes ten years to do so (02A-2000 E2). We are more fortunate than those who have passed away because we still have the opportunity to change (02B-2000 E3). For those who have already passed, such as Brother Law, it may already be too late to change in life (02B-2000 E6). However, a person who has committed sins but changed his way while alive could receive the CREATOR’s forgiveness (02B-2000 E14).
The Process and Practice of Changing
We should use our mind, body, and soul to make a change (02A-2000 E5). If we find it difficult to stop talking nonsense, Xian Sheng suggested standing in front of a mirror and giving ourselves a firm slap on the cheek, repeating this daily until we realise the need to change (02A-2000 E6-E7). True change is achieved when we change ourselves until we reach the best state, such as changing from a drunkard, an alcoholic, or a compulsive smoker (16A-2000 A18). One example of such change is a person who used to smoke twenty cigarettes a day but reduces it to only two cigarettes a day after joining Baitiangong (16A-2000 B1-B2). Additionally, using swear words is identified as a bad habit that we need to change (35B-2000 C11).
Changing Habits: Punctuality and Discipline
Followers need to change themselves to adopt the important practice of being on time (18A-2000 A1). Punctuality is a crucial element of having principles in life, and the first change a follower must make is to become a punctual individual (26A-26B-2000 F7, 20A-2000 A16). We must endeavour to change ourselves until we can be punctual in every aspect of our lives (18B-2000 A18, 18B-2000 C2). This change should even extend to the Baixian staff, who must stop the habit of rushing to the toilet at the last minute and causing delays (18B-2000 A19). If Baitiangong followers take the lead in being on time, they could lead a cultural change in Chinese society from being fashionably late to being punctual (18A-2000 B18).
Spiritual and Social Transformation
Baitiangong represents a change from being a superstitious person (16A-2000 B8). We must change and eliminate all forms of superstitions, such as the belief that children are sick because they offended ancestors (16B-2000 A12). Followers should also change the way they handle money; for example, if someone is overpaid by a bank, they should return the excess amount to set a positive example (18A-2000 B1-B2).
Parents must guide their children toward improvement and teach them from a young age that no matter how dire the situation, they must remain optimistic and stand up again (41AB-2000 K9, 41AB-2000 K4). If parents wait until their children are older to teach them to change, they will struggle, as instructing grown children is far more difficult (41AB-2000 K10).
Historical and Ritualistic Change
Xian Sheng has changed the practice of ancestor worship by returning to the ancient ways where ancestors were prayed to directly via the CREATOR (38A-2000 M12). We changed this because the traditional method of worshipping them was wrong (38A-2000 M13). Baitiangong also changed marriage customs, abandoning the traditional Chinese terms for “marrying off” a woman (嫁) or “taking a wife” (娶) in favour of a union based on mutual love and freedom (39A-2000 E7-E8). We have changed our funeral phrases from “Rest in Peace” to “Leave Peacefully” to reflect that the soul should not remain on Earth (02B-2000 H1-H3).
The Urgency of Change and Group Progress
The Spiritual Movement cannot progress if we have not changed ourselves after listening to teachings for many years (07B-2000 A1). We must change our tempers and learn to cooperate to work together as a team (07B-2000 A2). If followers refuse to change while Xian Sheng is present, they will have no reason to change after he departs from mankind (29A-29B-2000 F5). Humans can change very fast, appearing courteous one day but reverting to a vulgar nature the next, which is why consistent change is necessary (22B-2000 J4-J8). If someone says that Baitiangong is right but does not change their actions, they have not sincerely accepted the truth (39B-2000 I12).
Chook Fook
Definition and Purpose of Chook Fook
Xian Sheng announced that they conduct ‘Chook Fook’ or a prayer for blessings for followers (21A-2000 A1). When Baitiangong followers visit the homes of other brothers and sisters, they kneel down and pray to the CREATOR to bless them and their families, a practice known as Chook Fook (14A-2000 A27). The purpose of this practice is to show that followers are not selfish and do not pray for themselves only (14A-2000 A27). Xian Sheng provided the example that when Baitiangong followers arrive at a host’s home, they naturally kneel down and pray to the CREATOR for blessings for the host’s family (38A-2000 U19). This demonstrates that, first and foremost, followers are no longer selfish, unlike those who pray to deities exclusively for their own blessings (38A-2000 U20). In Baitiangong, followers pray for blessings for all the family members of those they visit (38A-2000 U21). Even without considering other benefits, the act of selflessness in these prayers is considered worthwhile in itself (38A-2000 U21).
The Chook Fook Prayer Content
Xian Sheng taught that the prayer for the family during Chook Fook is: “出入平安，身体健康，做事顺利，万事如意” or “GOD, please bless our brother/sister and their family with safe travels and safety in daily life, good health and well-being, smooth and successful work endeavours and everything goes as desired or aspired for” (21A-2000 F14). Followers pray that the family members receive wisdom as part of their aspirations, as wisdom is instrumental in logical thinking (21A-2000 F19). Xian Sheng emphasised that good health is of utmost importance to everyone, as someone who is constantly sick would face difficulties in finding employment and earning a livelihood (21A-2000 F15). This is the method by which followers should pray for others, including their own family members (21A-2000 F16).
The Principles of Equality in Chook Fook
The principle for Chook Fook is rooted in true equality, which is the hallmark of Baitiangong’s teachings (09B-2000 D11). Regardless of a person’s status, even if they are a millionaire or billionaire, followers would still pray for a safe daily commute, good health, a smooth work career, and all things good in life for the family they are visiting (09B-2000 D10).
October 3 Chook Fook
Xian Sheng provided an example of how he taught followers to pray every October 3 Chook Fook, highlighting its significance over praying solely for one’s own peace and prosperity (21A-2000 F14). This specific date is associated with the teaching to be selfless in prayer (21A-2000 F14). Xian Sheng noted that many followers pray for their own peace and prosperity instead of what he taught, and he laughingly questioned the mentality of followers who only pray for their own prosperity, asserting that this is wrong (21A-2000 F13).
Chook Fook in Various Contexts
Chook Fook can be conducted in different circumstances, such as during the Chinese New Year or following a death in the family. Xian Sheng requested that a group of followers visit a brother’s home to “chook fook” or to offer prayers and blessings for him after his wife had passed away (16A-2000 C14). Sister Lim Yew Eng informed the followers that she and a group of followers visited a brother’s home to “chook fook” on the fourth day of the Chinese New Year (22B-2000 K7). During a Sunday gathering, Xian Sheng conducted “chook fook” for all three of the deceased family members of another follower (22B-2000 I8). In some cases, “chook fook” is performed to offer prayers for the well-being of those suffering from illness, such as when Xian Sheng asked followers to visit an elderly brother whose legs were amputated (16A-2000 C16).
Council of Elders and ACCs
Composition and Purpose of the Council
In the Baitiangong Spiritual Movement, the Council consists of the Button Holders, Elders, and ACCs (Area Counsellor Coordinators) to ensure continuity (03-1999 H12). This structure was established so that there shall not be any fight for leadership within the Spiritual Movement (03-1999 H12). By establishing this Council, Xian Sheng has laid down the foundation for the continuity of the movement, distinguishing it from historical instances where a lack of preparation led to divisions immediately following a prophet’s death (03-1999 H13).
Requirements for Appointment as an Elder
The requirements to be appointed as an Elder are not dependent on an individual’s age (02B-2000 I1). Candidates must be capable and able to contribute to the Spiritual Movement (02B-2000 I2). While Xian Sheng mentioned that ideally, Elders should be married, he clarified that this is not a strict requirement as long as the person is capable and willing to contribute (02B-2000 I3). However, he advised that they should not be too young (02B-2000 I3).
Spiritual Functions and Specialized Blessings
The Elders and ACCs selected to assist Xian Sheng received a unique blessing: Xian Sheng recited prayers into their palms to share a portion of his light with them (08-09-1999 AG4). This specific blessing was necessary in the early years of the movement because, at that time, the appointed leaders had not yet developed their own individual spheres of light (08-09-1999 AG4).
Elders also play a key role in maintaining the spiritual routine of the community. Whenever Xian Sheng is not available to conduct the Sunday morning meditation, the Elders who attended the Spiritual Retreats take over the responsibility (02B-2000 C5). Additionally, Xian Sheng noted that he could choose to leave the conduction of obsequies in the hands of the Elders, which would save him time and the effort of dealing with hostile family members (17B-2000 B14).
Roles in Preaching and Community Outreach
Elders and ACCs are expected to be well-equipped for preaching and defending Baitiangong’s teachings. Xian Sheng expressed that he failed to understand why Elders and ACCs might not have a folder containing all relevant preaching materials, such as information on the ancient Chinese pictograph for “pray” or materials regarding Jesus living in India (14A-2000 A1). It is essential for these leaders to have such materials on hand (14A-2000 A1).
Furthermore, Xian Sheng stated that every Elder and ACC must carry a card depicting the ancient Chinese character for “pray” in their wallets at all times (14A-2000 A21). Without this card as supporting evidence, others might mock the preacher or doubt the claim that ancient Chinese people knelt down to pray (14A-2000 A22). Having the card allows the Elder or ACC to counter arguments and dispel doubts (14A-2000 A23).
The Council is also tasked with monitoring the spiritual status of the community’s families. Xian Sheng requested Council members to engage with the children of followers who are not yet praying to the CREATOR and encourage them to start (22B-2000 K4). For example, he specifically asked Brother Phuah Kim Yean, an Elder, to speak with the children of a follower who were not praying (22B-2000 K5).
Responsibilities toward History and Documentation
Xian Sheng encouraged every follower, including the Elders and ACCs, to contribute to the movement’s history by writing in a book along with their photographs (03-1999 V12). This record would then be handed down to the next generation for safekeeping (03-1999 V12).
Critiques and Expectations for Improvement
Xian Sheng voiced serious frustrations regarding the lack of activity among the local leadership. He stated that for the past 24 years, the Elders and ACCs have been notably inactive, “akin to sleeping on the job” (22B-2000 D6). He urged them to “wake up from their inactivity” and begin visiting Baitiangong families to ascertain whether children are following the faith (22B-2000 D6). He emphasized that if the children are not following, it is the responsibility of the Elders and ACCs to engage them in discussions and debates to promote their understanding of the teachings (22B-2000 D6).
Followers also rely on their Elders and ACCs for opportunities to perform good deeds. Xian Sheng noted that if followers are not notified of obsequies, they should ask their Elder or ACC why they were not provided the opportunity to pray for the deceased (39B-2000 F2).
Court Cases
The 1980s Ordeal and Media Fabrications
Xian Sheng underwent a tumultuous ordeal during the 1980s when the government, media, and police falsified facts against him (01A-1999 C4). During this crackdown, weaker followers were incited to betray him with lies, and he was framed for inciting racial violence (01A-1999 C4). He was also publicly shamed with fabricated sexual allegations (01A-1999 C4). Xian Sheng explained that his accusers managed to defame him in just one day by publishing a full-page article on the front page of a newspaper, yet it took him nineteen years of court battles to finally clear his name (17B-2000 F2). One such newspaper, Kin Kwok Daily, was forced to shut down on 2 December 1986 due to his lawsuit (19A-2000 B10). Xian Sheng stated that he sued the newspaper publishers for false allegations, eventually winning all cases against them (13A-2000 F18). He has already pocketed the damages received, though RM150,000 remains owed by one defendant currently in hiding (17B-2000 F1).
Accusations of Rape and Sexual Misconduct
Xian Sheng was held for questioning over accusations that he controlled women to carry out his bidding and instigated followers to assault those who rejected Baitiangong (08-09-1999 E4). A prominent false accusation involved the rape of a thirteen-year-old girl student at SMK Kepong, where Xian Sheng served as the Discipline Master (18B-2000 D5). This specific slander was initially perpetrated by certain Christians (13A-2000 F3). Xian Sheng recounted that a Christian pastor once claimed to have a witness to these sexual offences, but when confronted, the supposed witness denied ever making such accusations, blaming the newspaper instead (18B-2000 E19, E20). Despite Xian Sheng winning all court cases regarding these false accusations of rape, some individuals continued to repeat the slander during Baitiangong obsequies (18B-2000 D8, D11). Xian Sheng pointed out that he could not possibly be standing before the public if he were truly a rapist, questioning if the government or police were incompetent to have allowed it (17B-2000 F8).
Allegations of Financial Fraud
In addition to sexual scandals, Xian Sheng was accused of defrauding followers of RM300,000 (08-09-1999 E4). During a judicial inquiry, Xian Sheng challenged the Chairman, Zaki bin Tun Mohamed Azmi, asking where the RM300,000 was located (08-09-1999 E8). He later revealed that while Christians accused him of defrauding people, he had actually refused a service fee of over RM1 million suggested by lawyers after he helped house owners recover RM2.2 million in deposits from an abandoned housing project (13A-2000 F21, F22). He also refused an RM18,000 fee for helping subcontractors collect debts from Time Engineering Bhd (13A-2000 F23, F25).
Legal Battles with the Government and the Societies Act
Xian Sheng was embroiled in court battles with the Malaysian government for seven years, from October 1982 to March 1987 (19A-2000 C3). He was charged under Section 42 of the Societies Act 1966 for running an unlawful society (19A-2000 C2). Xian Sheng fought these charges to secure the freedom of religion for Baitiangong followers as enshrined under Article 11 of the Federal Constitution (19A-2000 C4). On 17 October 1984, Magistrate Puan Ho Foong Moi declared that Tiangong Baixian Holy Hall was not an unlawful society (19A-2000 C5). High Court Judge KC Vohrah later dismissed a petition of appeal by the Deputy Public Prosecutor, questioning why the authorities were arresting “good and decent people” (19A-2000 C6, C10).
During these proceedings, certain individuals provided false sworn testimony to frame Xian Sheng (24B-2000 A3). Lam Ka Sum, a government agent tasked with infiltrating the movement, audaciously accused Xian Sheng in court of collecting monthly donations to purchase a photostat machine, even though Lam himself had orchestrated the collection (24B-2000 A4, A5, A8). Another individual, Liew Peng Kwai, admitted guilt to being a member of an unlawful society and was fined RM1,000 (24B-2000 C6). Xian Sheng attempted to sue Liew for defamatory statements made in court, but the court granted Liew “absolute privilege,” rendering him immune from liability (24B-2000 C7).
The Defamation Suit against Fong Chan Onn
Xian Sheng filed a defamation lawsuit against the Minister of Human Resources, Fong Chan Onn (18B-2000 F8). The suit stemmed from Fong Chan Onn distorting statements Xian Sheng made during the World Chinese Conference in Mauritius in 1992 (39A-2000 A6). Fong Chan Onn falsely accused Xian Sheng of disloyalty to the country, sedition, and inciting racial tensions (18B-2000 F8). In the courtroom, Xian Sheng stated twice that “Either Fong Chan Onn is illiterate in English… or he is lying” (18B-2000 F9). Fong Chan Onn subpoenaed Daniel Wong, the Managing Director of Mandarin Tours & Travel Sdn Bhd, to provide false sworn testimony against Xian Sheng (18B-2000 F10). Xian Sheng characterised Fong Chan Onn as a “pathological liar” and noted that his claims were later supported by a Sin Chew Jit Poh article highlighting the Minister’s manipulation of facts (08-09-1999 E12, 24B-2000 C8). Following this legal conflict, the National Registration Department (NRD) confiscated Xian Sheng’s Appointment Certificate as an Assistant Registrar of Marriages under the guise of “updating” it, and never returned it (39A-2000 A6, A9).
Work Suspension and Demotion
Xian Sheng’s teaching career was significantly impacted by his legal troubles. On 11 March 1983, the Education Service Commission suspended his job with no pay after he was charged and fined RM150 for participating in an illegal assembly (07B-2000 F2). He was eventually reinstated on 4 August 1985 but was demoted by one pay grade (07B-2000 F3). Xian Sheng described the commission as “incompetent idiots” for downgrading the pay of a hardworking teacher who was already at the highest fixed pay (07B-2000 F3). However, he viewed the suspension as a “blessing in disguise,” as it allowed him to focus his full attention on building the Baixian group of companies (07B-2000 F4).
Principles on Truth and “When the Water Subsides”
Throughout these trials, Xian Sheng maintained a strict principle of never telling lies. He instructed followers that if they were pressured in court to lie, they must resist, even if it resulted in imprisonment (06C-2000 A6). He cited the example of Brother Tan An Bin, whom he advised to tell the truth in court regarding an attempted assault on a policeman, which led the judge to drop the charges with only a warning (18B-2000 F3, F4, G7). Xian Sheng often used the idiom “水落石出” (when the water subsides, the rocks emerge) to remind followers that the truth would eventually be revealed and could not be concealed forever (17B-2000 F4, 19A-2000 B12).
Creation
The Nature of the Creator and Creation
The CREATOR created the universe, created humans, created everything and all and more than that (06B-2000 A4). The CREATOR is formless and shapeless (38A-2000 M8). GOD created everything by thought (21B-2000 F4). Within the dimension of Nothing, whatever an individual visualises manifests into existence—or “Creation ex nihilo” (creation out of nothing) (02-1999 D12). The CREATOR brings people into existence through thought (05-1999 C6). “By thought” HE painted out humans and “by thought” HE made humans walk (28A-28B-2000 G2). Only GOD can create anything by thought (02-1999 D14).
The Simultaneous Manifestation of Creation
Creation is a manifestation of the CREATOR’s thought and not a step-by-step process (06B-2000 A41). Although sometimes explained in a sequence for understanding, creation is not a step-by-step process (06B-2000 A44). Baitiangong does not state that creation follows the six-day order found in Genesis (06B-2000 A43). Instead, everything exists simultaneously and with GOD’s consciousness (06B-2000 A46). The CREATOR created Nothing, gases, life force energy, external life force energy, consciousness, and matter (06B-2000 A15). All of creation is contained within Nothing (06B-2000 A17).
The Role of Consciousness in Creation
Consciousness already exists at the beginning of creation itself (06B-2000 A21). This is because everything is part of the CREATOR’s consciousness (06B-2000 A26). As all of creation is part of GOD’s consciousness, all of creation has GOD’s consciousness (06B-2000 A27). Consciousness exists in the atoms of the gases (06B-2000 A20). Consciousness is not merely a later part of a sequence; it provides direction and purpose to the elements (06B-2000 A47). All of GOD’s creation possesses the consciousness to recognise that the prayer is not intended for them (21B-2000 note11).
The Five Elements and Matter
The CREATOR created the five elements—metal, wood, water, fire, and earth—to serve humans (39A-2000 N3). Humans are created by a combination of these five elements (33A-2000 I1). Every human is a combination of metal, wood, water, fire, and earth (28A-28B-2000 F2). The CREATOR created these five elements to fulfil the needs of humans (28A-28B-2000 E5). The human body consists of 60 per cent water (33A-2000 I5). Our blood contains trace amounts of metals like iron and potassium (33A-2000 I4). Matter possesses Predetermined Consciousness, which ensures that its properties remain stable and suitable for human consumption (09B-2000 F5).
The Creation of Humans
Humans are created by the CREATOR as human beings (06A-2000 F7). Early humans might have resembled apes, but they were not animals like apes; they were humans from the start (06A-2000 F8). The CREATOR created humans and gave them freedom (30A-30B-2000 G8). Humans are gifted with Free Consciousness, which gives them the freedom to make their own choices (06B-2000 A7). This Free Consciousness distinguishes humans from the rest of creation, which operates under Predetermined Consciousness (09B-2000 F4). The CREATOR created males and females differently and unequally (09B-2000 E2). GOD created humans and given us something beautiful (01A-1999 D12).
The Divine Law of Nature
The Divine Law of Nature governs everything in the material world and the spiritual world (06B-2000 A4). Nature is defined by this Divine Law of Nature, which determines the characteristics, boundaries, purpose, and responsibility of all things (28A-28B-2000 E2). The heat of the sun, the rotation of the Earth, and the Earth’s revolution are predetermined by the Divine Law of Nature (28A-28B-2000 E3). This Law dictates that humans must experience the four stages of life: birth, ageing, sickness from disease, and death (32A-2000 D7). The Holy Spirit is an energy that works in conjunction with the Divine Law of Nature and can adjust these laws to regulate the universe (11A-B-2000 C5, C15).
The Existence of Heaven and Hell
GOD created Heaven and Hell (01A-1999 A4). The CREATOR is the head of the household for both Heaven and Hell (33A-2000 B15). Within Nothing, the CREATOR created Heaven, Hell, the universes, and all other dimensions (21B-2000 note11). Heaven has no top and Hell has no bottom (09A-2000 B8). The CREATOR could destroy all of creation by thought (07B-2000 note8). If the CREATOR chooses, everything in all dimensions could instantly cease to exist, leaving only Heaven and the saints within (07B-2000 note8).
Death
The Nature of Death and the Examination of Life
In Baitiangong, death is viewed through the doctrine that “We live to go through an examination in life, and we die to live” (26A-26B-2000 I2). Life on Earth is merely a short time, an examination where humans are given free consciousness to choose between good and evil (09B-2000 note2, note3). While it is often said that life and death are predestined, Xian Sheng acknowledges that preventable deaths occur due to human negligence (27A-27B-2000 A3). He asserts that “death is a good thing” because it signifies that an individual has completed their examination and no longer needs to suffer the trials of human existence (27A-27B-2000 O4, 17B-2000 D1). To the CREATOR and the Disciples of GOD, the loss of a single life is considered a trivial matter, although to humans, it is regarded as of utmost importance (26A-26B-2000 I7). Age is irrelevant when the time comes to depart; a person might die at 104 or as a newborn depending on the circumstances (39A-2000 J3).
The Soul and the Reality of Afterlife
Xian Sheng teaches that while the body is real, the soul is the reality (01A-1999 note11). At the moment of physical death, the soul departs and “drops out” of the linear timeline of Earth, entering a different dimension where time is irrelevant (07A-1999 U3, 07A-1999 S1). The soul is an exact replica of the physical body, but made of different elements that allow it to pass through solid objects like walls or doors (21A-2000 J2-J3). In the dimension of death, a blind person can see and a deaf person can hear perfectly well (33A-2000 F3, 39A-2000 L2). Some deceased individuals are initially unaware that they have died and continue to act as if they are still living (32B-2000 A1, 39B-2000 F6). Upon death, the mind—which is the centre of consciousness—takes full control of the soul, and the soul no longer possesses independent rights or the ability to disobey spiritual commands (21B-2000 A9, 26A-26B-2000 K5-K6).
Reincarnation and the Vicious Cycle
Most humans are caught in a “Vicious Cycle of Reincarnation,” repeatedly living, dying, and returning to Earth after suffering in Hell for past sins (07A-1999 C2, 38A-2000 O10). Reincarnation is depicted as a semicircle in the timeline of the universe because time can only move forwards, never backwards (07A-1999 B11). Humans only reincarnate into human form and never into animals or insects (11A-A-2000 E2). The goal of praying to the CREATOR is to break free from this cycle and enter a plane of Heaven where reincarnation is no longer necessary (07A-1999 C1, 38A-2000 O11). After death, familial relationships like husband and wife or parent and child cease to exist; the soul would not even recognize its former family members (09A-2000 B7, 21A-2000 B14).
Baitiangong Way of Obsequies
The Baitiangong Way of Obsequies is designed to be realistic, economical, and free from superstition (08B-2000 C9). Xian Sheng encourages cremation followed by scattering the ashes into the sea, which aligns with the Chinese saying “四海為家” (making the four seas one’s home) (03-1999 L2, 29A-2000 D8). Cremation is preferred because fire eradicates pathogens and prevents the dead from depriving the living of land (29A-2000 D9, D18-D19). During the obsequies, the deceased is dressed in white with five yellow buttons representing the element of Earth, signifying the body’s return to the ground (33A-2000 I3). Followers take turns kneeling and praying to the CREATOR for the deceased, rather than praying to the coffin itself (13A-2000 B1, 17A-2000 B26). Baitiangong does not charge for conducting funerals, as the CREATOR does not charge humans for the elements of nature (13B-2000 K2, 39A-2000 O5).
Superstition and Deceit in Death
Xian Sheng strongly opposes traditional practices such as burning hell money, joss paper houses, or offering food to the deceased (33A-2000 G4, 38A-2000 L11). He characterizes these acts as “cheating the deceased” because the soul cannot receive or use material offerings (33A-2000 G4, 39A-2000 O12). Burning a “5 million hell note” for a parent one refused to help while they were alive is seen as a compounding sin (33A-2000 G2, 39B-2000 E6). Furthermore, the Chinese taboo against attending funerals during the New Year is rejected; Baitiangong followers believe every day is a good day to perform the good deed of praying for the dead (21A-2000 A10, 13C-2000 A16). Praying directly to photographs or tombstones is discouraged to avoid “Spiritual Vampirism,” where life force energy is wasted on inanimate objects (33A-2000 note1, 20A-2000 B15).
Forgiveness and the “Unforgivable Sin” As a Disciple of GOD, Xian Sheng has the privilege to forgive humans of grave sins, including murder, after their passing (02A-2000 A3). However, he cannot forgive the “Unforgivable Sin,” which occurs when a follower who understands and accepts the CREATOR later chooses to pray to something else (02A-2000 A4, 02A-2000 note1). If a person refuses to change their erroneous ways during their lifetime, even Xian Sheng’s prayers on their behalf after death will be in vain (02A-2000 F8). Prayers for the deceased typically request the CREATOR to “forgive, pardon, and lessen their sins” and, if they are deserving, grant them a place in Heaven (13A-2000 B11, 26A-26B-2000 L3).
Premonitions and the Final Moments Xian Sheng notes that individuals nearing death often receive a “sixth sense” or premonition of their impending end (31A-2000 B20, 39B-2000 A11). He cites the case of Sister Lee Lee, who urged colleagues to learn her tasks “in the event of my death” just days before she was killed (39B-2000 N7). When a person’s time is up, they will pass away regardless of their health or the manner of death, be it a sudden accident or a long illness (39B-2000 B10, 20A-2000 B8). For those who are grieving, Xian Sheng advises against crying directly in front of the deceased, as the collective grief makes it difficult for the soul to “leave peacefully” (27A-27B-2000 P4-P6).
Devil or Satan
Creation and Purpose
The Devil is part of GOD’s creation and follows its predetermined consciousness to test humans (07B-2000 note5). The CREATOR created the Devil along with its evil minions in the planes where the souls exist (05A-2000 note7, 09B-2000 note3). Within the structure of the universe, the Devil is unaware of its actual function (07B-2000 note5). GOD gave the Devil the power to corrupt man as part of man’s examination in life (07B-2000 note5). Humans possess the freedom of choice, which includes the freedom to pray to the devil instead of the CREATOR (06B-2000 A12).
Power and Authority
Xian Sheng has stated that the Devil’s power is comparable to his own power, yet the Devil is not his equal (07B-2000 note5). Satan is not comparable to GOD at all and is considered nothing even when compared to Xian Sheng (07B-2000 E4). Because of this, Xian Sheng possesses the authority to vanquish the Devil if he so desires (07B-2000 note5). The religious notion that Satan can challenge GOD is regarded as a blatant lie (07B-2000 E4).
Methods of Temptation and Influence
The Devil and its minions tempt humans to think bad, see bad, hear bad, speak bad, and do bad (09B-2000 note3). Temptation by the devil often operates through a third party (32B-2000 B8). For instance, the devil works through third parties to tempt individuals to start smoking cigarettes, which can eventually lead to smoking cocaine and becoming drug addicts (32B-2000 B9). The devil can also play a role in incidents involving illusions or hallucinations, such as those experienced when taking medications like sleeping pills (32B-2000 B1). In the context of a person’s life examination, the evil consciousness is represented by a devil perched on one’s shoulder, tempting the individual toward harmful deeds (21B-2000 note3).
Religious Parables and Rituals
In the story of Job, Satan destroyed Job’s life by taking his children and plunging him into poverty, yet Job persisted in praying to GOD (07B-2000 E5). During this ordeal, GOD allowed Satan to do his worst to Job as long as he spared Job’s life (07B-2000 E3). Outside of scriptural narratives, the “Stoning of the Devil” is a ritual performed by pilgrims during the Hajj in the city of Mina, where they throw pebbles at three pillars representing Satan (30A-30B-2000 H1).
Disciple of GOD
The Identity and Origin of Xian Sheng
Xian Sheng is a Disciple of GOD that came from the Plane of Nothing and incarnated on Earth as a Chinese (06B-2000 note4). He identified himself as the Deliverer of all unclean spirits (09A-2000 note4). He clarified that he is not a servant of GOD but a Disciple of GOD, explaining that while a servant takes orders from his master to do work, a Disciple does work on their own initiative (13B-2000 I11). Xian Sheng knows where he originates from and how to return to the Plane of Nothing, whereas humans have gone through numerous reincarnations without knowing how to find the path to Heaven (19A-2000 E16, 22B-2000 note11).
Shared Divine Status with Jesus and Prophet Muhammad
Xian Sheng, Jesus, and Prophet Muhammad are not souls like humans, as they are part of the Divine community of Disciples, Messengers, and Angels created by the CREATOR at the beginning of creation (09A-2000 note3). Xian Sheng stated that Jesus, himself, and every follower are children of GOD (43A-2000 A3). None of these three figures ever encountered or physically spoke to GOD (03-1999 note4). Xian Sheng explicitly stated that he has never seen the CREATOR, and that Jesus and Prophet Muhammad also never managed to find or see GOD, because the CREATOR exists beyond the confines of Nothing (38A-2000 J2, 21B-2000 B10, 21B-2000 F6, 21B-2000 F5). Jesus, Prophet Muhammad, and Xian Sheng all knelt down, clasped their hands, and faced skywards to pray to the CREATOR (13B-2000 K15, 17B-2000 D36, 18B-2000 G4).
Soul-to-Soul Communications
Xian Sheng has seen Jesus, Prophet Muhammad, and the Buddha in soul-to-soul meetings where they communicated silently through their minds, conveying entire conversations simply by looking at each other without verbal interaction (38A-2000 J4). During these communications, Jesus and Muhammad both stated that human beings are stupid (01A-1999 P1, 38A-2000 J5). Xian Sheng initially believed asking humans to pray to the CREATOR was simple, but after becoming human and living among them, he admitted that he too was “stupid” because the task was far from simple (38A-2000 J7, 38A-2000 J8).
Mission and Teachings
The duty of these Divine beings involved incarnating as humans to guide humanity to realise the existence of the CREATOR and to pray to HIM to save their own souls (09A-2000 note3). Prophet Muhammad came to teach people to pray to the CREATOR (13B-2000 C7). Jesus similarly came to teach people to pray to the CREATOR, asking people to pray to GOD and not to pray to him as GOD (32A-2000 F6, 30A-30B-2000 G8). Xian Sheng’s teachings are similar to those of Prophet Muhammad, as both encourage people to pray directly to the CREATOR (33A-2000 K3). Xian Sheng appears as a Chinese man to preach to the Chinese community, just as Jesus and Prophet Muhammad came to ask people to pray to the CREATOR (08B-2000 E7, 08B-2000 E8).
Research into the Life of Jesus
Xian Sheng travelled to Srinagar in Kashmir, India, to verify accounts that Jesus lived there (13B-2000 D7). While kneeling next to the Rozabal Shrine, Xian Sheng prayed, “GOD, if this is truly the grave of Jesus, let me find his descendant” (01A-1999 L5, 13B-2000 D19, 22B-2000 B7). Following this prayer, Basharat Saleem, a descendant of Jesus, received a consciousness during his own prayer that someone was looking for him and sent his servant to find Xian Sheng (01A-1999 M5, 13B-2000 F3, 22B-2000 B8). Basharat Saleem provided Xian Sheng with the names of Jesus’ wife, two sons, and daughter, which are kept confidential by Brother Daniel (01A-1999 M7, 13B-2000 D24, 22B-2000 B10). Xian Sheng also visited the Hemis Monastery to verify scrolls documenting that Jesus studied in India and Nepal from the age of 13 to 29 (13B-2000 G3, 13B-2000 G7, 32A-2000 F2).
Insights on Prophet Muhammad
Xian Sheng referred to historical records to understand the events surrounding Prophet Muhammad’s death and burial (03-1999 B1, 03-1999 R1). He pointed out that early Muslims began dividing into factions even before the body of Prophet Muhammad was buried (03-1999 G8, 03-1999 J20). He also noted that Muhammad’s followers sacrificed their lives to help him escape from Mecca to Medina (01A-1999 G5, 01A-1999 G6).
Nuances and Differences
Xian Sheng stated that he is not Jesus; while some may follow Matthew 5:39 and allow themselves to be slapped, Xian Sheng would retaliate and knock an attacker down to incapacitate them, though never to the point of death (33B-2000 M1, 33B-2000 M8, 33B-2000 M13). While Jesus embodies love, and Xian Sheng himself also embodies love, he clarified that GOD encompasses both love and hate, and “more than that,” as words alone cannot describe GOD (01A-1999 A11). As a Disciple of GOD, Xian Sheng has the privilege to forgive humans of all sins, even murder or rape, based on his prerogative, but he cannot forgive the “Unforgivable Sin” of rejecting GOD after having understood and accepted HIM (02A-2000 A3, 02A-2000 F11, 02A-2000 note1).
Dislike Baitiangong
Perceptions of Baitiangong as “Bad” or “Evil”
Xian Sheng noted that established Chinese religious organisations and their political patrons attempted to portray Baitiangong as an evil cult with Xian Sheng as the leader exploiting women and deceiving followers for personal financial gain (24B-2000 note1). The Chinese community in general does not accept the Spiritual Movement and its teaching to pray to the CREATOR, and in this context, Xian Sheng questioned why they perceive Baitiangong as “bad” (26A-26B-2000 M3). Some people even stated that Baitiangong is “talk nonsense” (27A-27B-2000 J2).
Furthermore, some individuals have voiced their dislike by uttering degrading, deplorable, and derogatory insults towards the movement (13C-2000 B21). Others may tell followers to their faces that Baitiangong is right, but behind their backs, they will boldly claim that Baitiangong is not right (39B-2000 I14). This dislike occasionally stems from people being “blind” to the truth that Baitiangong teaches (24B-2000 B4).
Religious Animosity and Sectarian Hostility
Mainstream religions often do not comprehend the truth known to Baitiangong followers—that “GOD does not even want you to pray to HIM”—and hold misconceptions about GOD (01A-1999 A7, A9). Christians, in particular, have been described by Xian Sheng as “extremists” because their central doctrine that Jesus is GOD is not open for discussion, leading them to accuse anyone who opposes this view of blasphemy (20A-2000 A1).
Xian Sheng noted that “these” Christians often have no manners and show no respect for others (15A-2000 D1, D7). During one obsequy, a Christian man began singing abruptly to cause a disruption while Xian Sheng was delivering a sermon (21B-2000 G1). In another instance, Christians were “growling” in the background, and when Xian Sheng proclaimed that Jesus is not GOD, a Christian man “sprang up and barked hallelujah loudly” (22B-2000 B12).
Religious leaders have also participated in this animosity. A pastor once lambasted Xian Sheng, accusing him of being a bad person who committed rape and other sexual acts (19A-2000 B6). Xian Sheng also recounted how a Christian husband and wife preacher duo “cursed” him and his followers after a spiritual discussion (15A-2000 E22).
Political and Governmental Opposition
Other religions, feeling uncomfortable with the growth of Baitiangong, resorted to using the government to charge Xian Sheng under Section 42 of the Societies Act 1966 on charges of being an “unlawful society” (19A-2000 C2). The Malaysian Chinese Association (MCA) has been accused of fearing Xian Sheng’s strong political background, worrying that he might lead the Chinese community to challenge their political influence (24B-2000 note10).
Xian Sheng also revealed that the police assigned a government agent, Lam Ka Sum, to infiltrate the Spiritual Movement to document alleged illegal activities, such as sexual harassment, to implicate Xian Sheng as the “sinister leader of an evil cult” (22A-2000 J4). During court cases, individuals such as Lam Ka Sum, Wong, and Liew Peng Wah falsely testified that Xian Sheng collected monthly donations to frame him for running an unlawful society (24B-2000 A2). Additionally, government officials, such as those at the National Registration Department, reportedly deceived Xian Sheng to confiscate his Appointment Certificate as an Assistant Registrar of Marriages after he filed a lawsuit against a Minister (39A-2000 A6-A9).
Media Slander and False Accusations
Newspapers have repeatedly printed libellous articles about Xian Sheng (18B-2000 H2). Xian Sheng explained that the motive behind these false accusations was to “hinder the growth of Baitiangong” (39B-2000 I16). Opponents were reportedly “worried by the unison shown by the followers” and the large turnouts at Baitiangong events (39B-2000 I17).
While the press gave headlines to false accusations of rape and sexual scandals, they provided “minimal coverage” to Xian Sheng’s court victories and the apologies issued by the newspapers (13A-2000 H3). For example, a Christian man once openly announced at a funeral that “Chew Choon Ming is a rapist,” a claim Xian Sheng pointed out had been dismissed in court (18B-2000 D8, D11).
Personal Rejection and Family Conflict
The dislike of Baitiangong often causes deep rifts within families. Xian Sheng shared a real-life account of an elderly Baitiangong woman whose son “threatened to stop looking after her” unless she renounced Baitiangong and returned to traditional deity worship (38A-2000 T3).
In other cases, children who were not raised with Baitiangong teachings grew up to adopt different faiths and turned hostile towards the movement. During the funeral arrangements for Sister Tan Sue Kee, her children and in-laws engaged in a “heated argument, brawl and camera grabbing” with followers because they were dissatisfied with Baitiangong’s rule against bowing to the deceased (22B-2000 D7, D12). One daughter even informed followers that she “would not reach out” to them when her father passed away, effectively seeking to deny him a Baitiangong funeral (29A-28B-2000 B5).
The “Donkey” Perspective on Criticism
Xian Sheng used the Fable of “The Man, the Boy, and the Donkey” to explain why some people will always dislike Baitiangong (08B-2000 A2). He noted that “those who dislike Baitiangong will see it wrong from any perspective” (08B-2000 A7). He concluded that Baitiangong followers should not be bothered by these critics, as “we accepted Baitiangong because it is right from our perspective, irrespective of what others’ perspectives are” (08B-2000 A8).
Divine Law of Nature, The
Definition and Scope
Baitiangong followers realised that there is such a thing as the ‘Divine Law of Nature’ (28A-28B-2000 E2). Xian Sheng explained that nature is defined by this Divine Law of Nature, which defines the characteristics, boundaries, purpose, and responsibility of the object being defined (28A-28B-2000 E2). The Divine Law of Nature (神聖自然安排) governs everything in our world, including the material world and the spiritual world (37B-2000 C1, 06B-2000 A4). It is a straightforward term that implies everything created by the CREATOR is automatically subjected to the Divine Laws devised by the CREATOR (11A-B-2000 C6). In Baitiangong, the ‘law of nature’ pertains to the predetermined consciousness inherent in all of GOD’s creation (21B-2000 note2). Hence, it can be asserted that GOD has predetermined the actions of everything within HIS creation through this law (21B-2000 note2).
The Four Stages of Human Life
It is important for followers to understand that the Divine Law of Nature, which governs the four stages of life—birth, ageing, illness, and death—is indeed real (38A-2000 V11). Xian Sheng reminded followers that humans are meant to die naturally and must pass through these natural stages, with illness being an essential part of the cycle (37B-2000 A13, 37B-2000 B1). Diseases are an integral part of the life cycle that humans must face (38A-2000 S12). The Divine Law of Nature dictates that humans must experience some form of disease in life (32A-2000 D8).
Relationship with the Holy Spirit and the CREATOR
Xian Sheng explained that the Holy Spirit is an energy that works in conjunction with the Divine Law of Nature (11A-B-2000 C5). Should the Divine Law of Nature need to be adjusted, that is where the Holy Spirit comes in (11A-B-2000 C7). The Holy Spirit is an energy force with omnipresent consciousness throughout all of creation that can adjust the CREATOR’s Divine Laws to regulate conditions as he sees fit (11A-B-2000 C15). The CREATOR does not get involved in the workings of HIS creation directly; instead, within this universe, the Holy Spirit will perform adjustments to determine how the universe functions (11A-B-2000 C7). Xian Sheng respects the Divine Law of Nature and the freedom of humans as ordained by the CREATOR (27A-27B-2000 note2).
Governance of the Universe and Matter
The heat given off by the sun, the rotational speed of the Earth on its axis, and the Earth’s revolution around the sun in 365.25 days are predetermined by the Divine Law of Nature (28A-28B-2000 E3). It is not confusing that humans are reincarnated into different roles, such as being a father today and a son in the next life, because all of GOD’s creations are governed by the Divine Law of Nature (39A-2000 K6, 39A-2000 K7).
The Examination of Life and Judgement
GOD created the Divine Law of Nature and put humans on Earth to undergo their examination in life (05A-2000 note7). The Divine Law of Nature and the Holy Spirit ensure that humans undergo their examination in life (04A-2000 note8). After death, the Divine Law of Nature will judge us based on our merits and determine whether we go to heaven or go to hell (05A-2000 note7). The Divine Law of Nature ensures that the process of judgment is automatic, as the soul will judge itself upon death (11A-A-2000 A25).
Genetic Engineering and Natural Order
Xian Sheng urged followers to recognise that we cannot accept genetic engineering on humans, as it interferes with the divine natural order (37B-2000 C1). Genetic modification of germline cells is not supported because it would cause humans to lose the natural distinctiveness and diversity intended under the Divine Law of Nature (11B-A-2000 C8). Without the natural order that humans are supposed to be born with, humans would no longer be subjected to the Divine Law of Nature (11B-A-2000 C8).
If genetic engineering were to eliminate all current bodily diseases, the Divine Law of Nature would respond by creating new types of diseases that cannot be genetically removed (38A-2000 S12). A person who has undergone germline gene therapy should technically die of old age free from genetic diseases, but this will not be the case due to the Divine Law of Nature, which dictates that humans must experience some form of disease (32A-2000 D8). If existing diseases are removed, the Divine Law of Nature would respond by creating new, potentially more virulent and harmful diseases, such as those that infect the brain (38A-2000 S11, 38A-2000 S12).
Do not give GOD Terms & Conditions
The Principle of Unconditional Prayer
Xian Sheng taught that praying to the CREATOR should be offered freely, willingly, and without any terms and conditions (02A-2000 G2). The act of praying to the CREATOR is intended to be without conditions (02A-2000 G12). He emphasized that Baitiangong followers must give their mind, body, and soul in prayer without seeking rewards in exchange for praying to the CREATOR (02A-2000 G11). It is important for followers not to negotiate or impose any terms and conditions when it comes to praying to the CREATOR, as prayer must be unconditional, without any expectations or demands (21A-2000 E13).
Distinguishing Between Requests and Conditions
While giving terms and conditions is prohibited, followers are permitted to make requests. Xian Sheng clarified that he once placed no terms and conditions on GOD but simply posed a question regarding his inability to lift his hand to pray (02A-2000 G10). We can request for anything in our prayers, and these requests are not considered as giving terms and conditions to the CREATOR (08A-2000 C2). However, a clear line is drawn when a person says, “If you don’t heal me, I will not pray to TIANGONG. If you heal me, I will pray to TIANGONG” (08A-2000 C3). This specific “if-then” logic is considered as giving the CREATOR terms and conditions, and it is a reason why many people cannot be healed (08A-2000 C3).
The Parable of the 500-Year Prayer
Xian Sheng often used a parable to warn against bargaining with the Divine. A man requested to live for 500 years on an isolated island to spend his entire time praying to GOD (05A-2000 G1-G3). After 500 years of constant prayer and meditation, the man’s soul met with GOD and demanded the best place in Heaven (09A-2000 D2). He believed he deserved this reward because he never committed a single bad deed and prayed day and night (09A-2000 D3-D4). However, GOD asked how the man would account for the 500 years that GOD had to feed him, clothe him, and provide a roof over his head while he lived a carefree life without responsibilities (05A-2000 G7, G8). The man was sent only to the borderline of Heaven because he dared to negotiate terms and conditions with GOD (09A-2000 D9). The moral of the story is that one must not even think of giving GOD terms and conditions, such as asking for a good place in heaven as a reward for the length of time spent praying (05A-2000 G9). When it comes to GOD, one cannot dictate terms and conditions (06C-2000 B7).
Abandoning Expectations of Prosperity and Protection
Followers are cautioned against working for Xian Sheng or praying with the expectation that GOD will protect them from harm, misfortune, or make them prosperous (02A-2000 G13). Xian Sheng explained that it is best not to think about such things and not to have any expectations whatsoever (02A-2000 G14). If we keep expecting something, we may receive nothing; but if we let go of expectations, good things may arrive naturally (02A-2000 G17, G18). One should not expect to receive something as a guaranteed outcome of prayer (02A-2000 G16). Praying to the CREATOR does not automatically guarantee a place in Heaven, as the outcome is naturally determined by our actions and deeds on Earth (21A-2000 E14).
The Conduct of the Soul After Death
The prohibition on giving terms and conditions extends into the afterlife. The souls of followers who have passed away should continue praying and make requests, but they cannot demand from the CREATOR (08A-2000 C1). A soul can request, “GOD, please forgive me of my sins, lessen my sins, and if deserving, please give me a good place in Heaven,” but they must not follow the example of the man who demanded a reward for his efforts (08A-2000 C1). We should continue to pray after we have passed away until we find ourselves automatically in Heaven, without giving terms to the CREATOR (09A-2000 E1).
Examination in Life
The Core Principle of Human Existence
The fundamental teaching in Baitiangong regarding human existence is that “We live to go through an examination in life, and we die to live” (13A-2000 B10, 26A-26B-2000 I2). This principle suggests that while the human body is real and transient, the soul is the reality and it is eternal (01A-1999 note11, 08B-2000 C1). Human life is merely a brief moment in time (39A-2000 I1). Baitiangong followers understand that they are currently undergoing an examination in life, and therefore it is imperative that they know what is right and what is wrong (27A-27B-2000 E4). This examination is a one-time opportunity and is the most serious matter, not something trivial that can be discarded when it becomes an inconvenience (02A-2000 note1).
The Role of Free Consciousness in the Examination
The CREATOR created humans with “Free Consciousness” to give them the freedom to make their own choices (06B-2000 A7). Unlike the rest of creation, which operates on “Predetermined Consciousness,” humans possess the freedom of thought and mobility, including the freedom to pray to the CREATOR, to pray to the devil, or to pray to animals and other human beings (06B-2000 A12, 06B-2000 A13). Every person’s actions stem from the consciousness they receive: if they receive evil consciousness, their actions will be evil; if they receive good consciousness, their actions will be good (05-1999 J7). The CREATOR wants to see how far humans will push the boundaries of the freedom granted to them (31A-2000 L1). Many individuals fail when undergoing their examination on the fifth and final realisation—the realisation of the existence of the CREATOR—mistakenly believing they are GOD because they can create by thought in certain dimensions (02-1999 D14).
The Responsibility of the Soul from Birth to Death
The responsibility of a newborn is to bring their soul with them at the time of birth, and every newborn carries a soul as their fundamental responsibility (33B-2000 A5). A baby signifies the beginning of the re-examination of the soul, and they bear a great responsibility to carry this soul until their death (33B-2000 A10, 33B-2000 G4). Even if individuals decide not to be Baitiangong followers anymore, they are still subjected to an examination in life (26A-26B-2000 K8). Everyone on Earth has their own role to play and their own examination in life to face (06A-2000 note3). Even sages are reincarnated and subject to making mistakes, which is a part of their examination, though making mistakes is not necessarily sinful (35B-2000 B6).
Economic and Material Examinations
Life is not fated; for example, rich people have their own set of examinations, particularly in how they choose to spend their money (28A-28B-2000 I7, 11B-B-2000 D2). If a rich man spends money wrongly—such as buying weapons to kill, buying politicians to protect corrupt business practices, or bribing officials—he is failing his examination (28A-28B-2000 I7). Conversely, the examination for a poor man lies in how they find their money and whether they will rob or cheat someone to obtain it (28A-28B-2000 I8). An individual who has attained self-realisation earns an honest living and does not conduct criminal business activities (08-09-1999 N1). Realisation of Self requires individuals to make sacrifices during economic downturns, such as managers being willing to perform laborious tasks to save a company money (08-09-1999 R1, 08-09-1999 R3).
Political, Social, and Cultural Examinations
A Baitiangong person is a “Whole Man,” which includes being a political, economic, social, cultural, and spiritual man (05-1999 N2). In a political examination, if one votes for a good politician, they reap good benefits; if they vote for a bad politician, they suffer the consequences (11B-B-2000 A4). It is a hypocrisy to talk politics behind the scenes in coffee shops but refuse to join a political party where it matters (11B-B-2000 A6). Socially, the examination determines how we treat each other, regardless of ethnicity or nationality (11B-B-2000 D8, 11B-B-2000 D9). Culturally, one is examined on whether they accept good practices and reject demeaning ones (11B-B-2000 D11).
The Purpose of Hardship and Sickness
Hardship in life is part of the examination in life, as true life only begins after our death (07B-2000 E7). Some people mistakenly think that praying to the CREATOR gives them an entitlement to a prosperous life, but praying is not meant to be a condition for wealth (07B-2000 E8). The Divine Law of Nature dictates that humans must experience the four stages of life: birth, ageing, sickness from disease, and death (32A-2000 D7, 37B-2000 B1). A mysterious illness can serve as an examination to test an individual’s commitment to their faith, such as being tempted to seek help from traditional deities instead of the CREATOR (38A-2000 V6).
Judgement and the Recording of Deeds
Human beings cannot cheat GOD because everything we do is recorded within us (28A-28B-2000 G3). The soul is a repository of memories and acts like an advanced accounting software that records all actions: pluses for good deeds and minuses for evil deeds (28A-28B-2000 H7, 28A-28B-2000 H8). At the end of life, the soul tabulates a “net profit” or “net loss” to determine its destination in the infinite planes of Heaven and Hell (28A-28B-2000 H8, 28A-28B-2000 H9). Judgement is automatic and does not require GOD to be physically present; the mind will judge its own soul (07B-2000 note7). While a person can keep lies a secret while alive, in death, the truth will “spill out” because the soul is incapable of lying (15A-2000 note9, 09B-2000 note1).
Breaking the Cycle of Reincarnation
The main purpose of praying to the CREATOR is to avoid further reincarnation and break free from the “Vicious Cycle of Reincarnation” (21A-2000 C4, 33A-2000 B10). Humans will continue to reincarnate as long as they do not realise the existence of the CREATOR or accept the CREATOR (21A-2000 C5). To leave this cycle, one must think good, see good, hear good, speak good, and do good (07A-1999 C3). Heaven is the ultimate destination where individuals no longer need to undergo an examination in life on Earth (21A-2000 E6, 21A-2000 E7).
Fasting
History and Practice in Baitiangong
Xian Sheng initiated the practice of dry fasting within the Baitiangong Spiritual Movement in 1976 by abstaining from food and water for three days and three nights. (30A-30B-2000 A3). In 1977, from the 23rd to the 26th of November, he led a group of 37 followers in fasting for three days and three nights during the inaugural Spiritual Retreat at Bukit Ari, Kepong. (30A-30B-2000 A4). Fasting became a standard practice for Baitiangong followers in 1978. (30A-30B-2000 A5). The standard fasting practice in Baitiangong, involving abstaining from both food and water (dry fasting), lasts for 24 hours. (30A-30B-2000 A6). Some followers adopted the 1st and 15th days of the Chinese lunar calendar for fasting. (30A-30B-2000 A5).
Compulsory Requirements and Discipline
Fasting for 24 hours once a year is compulsory for Baitiangong followers. (08-09-1999 AB2). It is best if a follower-in-waiting can fast before their Acceptance process, although Xian Sheng is still willing to accept those who are unable to do so to pray to the CREATOR. (08-09-1999 AB2). It is ideal to encourage followers to practise fasting before their official Acceptance so they do not later claim they cannot fast in the month of October. (08-09-1999 AB2). During fasting, it is a good time for individuals to take the time to discern whether something is right or wrong. (30A-30B-2000 F1).
Medical Perspectives and Physiological Benefits
From a medical perspective, dry fasting can enhance the immune system and has a detoxification effect by eliminating toxins from the body. (30A-30B-2000 A8). If the fasting duration falls short of the recommended 24-hour period, the effectiveness of fasting may not be fully realised, such as in the thorough cleansing of the blood vessels. (30A-30B-2000 A7). Dry fasting contributes to the rejuvenation of the five senses: sight, hearing, taste, smell, and touch. (30A-30B-2000 A8). As a person ages and these senses experience a declined state, dry fasting helps rejuvenate them. (30A-30B-2000 A8).
Fasting provides an “overhaul of the body,” signifying a comprehensive cleaning and major repairs to address wear and tear for optimal performance. (30A-30B-2000 A11). When a person fasts, the blood is relieved from its job of transporting nutrients throughout the body. (30A-30B-2000 F8). Hunger arises from the physiological needs of the body, whereas appetite is a non-physical, psychological urge that can be eliminated or curbed as it is not essential. (30A-30B-2000 A9). Scientific research on dry fasting was published in 1998, yet Baitiangong followers were cognizant of these benefits as early as 1977. (30A-30B-2000 A10).
Spiritual Significance and Sins
From a spiritual standpoint, fasting serves as food for the soul, which indicates that the soul itself does not require food. (30A-30B-2000 B1). Fasting is a time to maintain good thoughts and refrain from evil thoughts. (30A-30B-2000 F8). When a person fasts and thinks good thoughts, those thoughts will have a greater effect on the cells and blood in the physical body. (30A-30B-2000 F8).
A three-day fast in the month of October is a way where a follower’s sins “could” be forgiven, but this is a one-time opportunity for that specific sin; if the sin is repeated, the three-day fast will no longer subtract it. (13C-2000 note1). The spiritual aspect of fasting for 72 hours without food and water is to let the CREATOR know that humans are still existing on Earth. (08A-2000 A7). The earthly aspect of fasting allows followers to experience how it feels to be hungry and live with a scarcity of food. (08A-2000 A6).
The Fasting Donation Fund
Followers who successfully endure the hardship of fasting for 24 hours without food and water are permitted to donate RM3 to the Fasting Donation Fund. (09B-2000 D5). This amount is set to RM3 because it represents the minimum amount required for basic survival in a day. (08A-2000 A1). If a person has not fasted for the full 24 hours, they are not allowed to donate the RM3. (09B-2000 D8). The fund provides an equal opportunity for everyone; a millionaire can only donate RM3 after fasting, just like a poor person. (09B-2000 D8).
Xian Sheng has delegated the management of this fund to Sister Wong Chew Peng and has never handled the donations himself. (09B-2000 D6). The fund is off-limits to Baixian’s businesses and every single cent must be donated to welfare organisations, handicapped associations, old folk homes, and disease-related groups. (09B-2000 D5). By late 1999, the Spiritual Movement had donated nearly RM80,000 to these causes. (09B-2000 D5).
Five Elements, The
The Foundation of Creation and Matter
The CREATOR created matter consisting of the five elements of metal, wood, liquid, fire, and earth (09B-2000 F3). These elements were created first, and from these five elements, humans were formed last (09B-2000 F6). All of these elements have consciousness (09B-2000 F3). The CREATOR created the five elements to fulfil the needs of humans (28A-28B-2000 E5). Every part of the material universe, including the suns, moons, planets, and stars, is made from these five elements (39B-2000 C4).
The Nature of Consciousness in the Elements
The type of consciousness that exists in the elements — metals/minerals, wood/vegetation, water/liquid, fire/energy, and earth/soil — is Predetermined Consciousness (06B-2000 A33). This predetermined consciousness ensures that their properties remain stable and suitable for human consumption (09B-2000 F5). For example, gold, brass, various types of wood, and liquids all have stable properties (09B-2000 F5). Even different colours of soil, such as black, yellow, red, or the rainbow-coloured soil in Madagascar, have their own predetermined consciousness (09B-2000 F5). While everything has GOD’s consciousness, it is important to remember that GOD is not in the elements themselves (28A-28B-2000 F3).
The Five Elements in the Human Body
Humans are a combination of metal, wood, water, fire, and earth (28A-28B-2000 F2). The CREATOR created humans by combining these five elements (33A-2000 I1). The combined consciousness of the five elements that make up a human gives rise to the Free Consciousness that specifically exists only in humans (06B-2000 A37).
- Metal: This represents metals like steel, silver, and brass found in hardware shops, but in humans, it exists as organic minerals (33A-2000 I4). Our blood contains trace amounts of iron, potassium, and other minerals (33A-2000 I4).
- Wood: This includes all the various types of plants and vegetation (33A-2000 I5). Even a cotton shirt is considered alive and part of the element Wood because it shares the same atoms as the cotton plant it originated from (28A-28B-2000 E4).
- Water: This is the most easily understood element, as the human body consists of 60 per cent water (33A-2000 I5).
- Fire: Fire represents energy within the body (33A-2000 I1).
- Earth: This represents the soil and minerals that form our physical structure (33A-2000 I1).
Health and the Balance of Elements
If a person is deficient in any of these five elements — such as minerals (Metal), vegetation (Wood), or water — they will experience health issues or sickness (38A-2000 J15, 33A-2000 I4). Specifically, if a person is deficient in the element of fire in their body, they will be sick (33A-2000 I2). If a person is devoid of the element of fire, they would be deceased (33A-2000 I2).
Death and the Return to Earth
When a person passes away, their body returns to the earth (33A-2000 I3). Whether a body is buried or cremated, it ultimately returns to the earth element (39A-2000 N4). In the Baitiangong way of obsequies, the deceased is dressed in white with five yellow buttons, which signifies that the body will return to the earth (33A-2000 I3).
The Elements in Everyday Life and Construction
We can see the five elements at work in the world around us, such as at a construction site (28A-28B-2000 E5). The materials used include steel bars (Metal), planks (Wood), and concrete composed of water (Water) mixed with sand, pebbles, and cement (Earth) (28A-28B-2000 E5). The steel bars themselves are shaped using fire (Fire) (28A-28B-2000 E5). Even inanimate objects like a piece of rock are considered living from a spiritual perspective because they can undergo change and transformative processes (28A-28B-2000 E4).
Symbolism on Official Attire
Xian Sheng wears an official white attire with five different coloured buttons that represent the five elements (33A-2000 I1). He was first seen in this attire during an out-of-body experience before he began preaching (33A-2000 I6, I7). The buttons are arranged as follows:
- Metal: Gold colour (33A-2000 I1).
- Wood: Deep blue-blackish colour (33A-2000 I1).
- Water: Clear transparent colour (33A-2000 I1).
- Fire: Red colour (33A-2000 I1).
- Earth: Yellow colour (33A-2000 I1).
Distinction Between Humans and Idols
Xian Sheng used the five elements to explain why we should not pray to idols (28A-28B-2000 F2). An idol is typically carved from rock or wood, which represents only one element (28A-28B-2000 F2). In contrast, humans are a complete combination of all five elements: metal, wood, water, fire, and earth (28A-28B-2000 F2). Furthermore, while an idol made of wood might accumulate life-force energy through “Spiritual Vampirism” if people pray to it for centuries, it remains a chunk of carved wood and is essentially just one element (21B-2000 B8, B9). Humans should pray directly to the CREATOR who created all five elements for our use (38A-2000 J12).
Fear Nothing except the CREATOR
The Definition and Foundation of Fearing GOD
Precisely because GOD does not want us to pray to HIM, we have even more reason to fear GOD (01A-1999 A3). Xian Sheng explained that GOD created Heaven and Hell, yet GOD doesn’t want us to pray to Him (01A-1999 A4). The underlying truth is that if we do not fear GOD, we would not even pray to GOD (01A-1999 A5). While main religions claim to encapsulate GOD in a single word such as love, Xian Sheng clarifies that Jesus embodies love, but GOD encompasses both love and hate, and more than that, as words alone cannot describe GOD (01A-1999 A11). If individuals truly feared GOD, they would not have permitted same-sex marriage, which is an abnormality that goes against GOD’s creation (01A-1999 D3). Religious violence occurs because people do not fear GOD, which is why they dare to kill (01A-1999 H7).
Fear of Humans versus Fear of the CREATOR
Xian Sheng stated that he prefers the phrase “Fear nothing except GOD” (01A-1999 C3). He explained that if we love nothing except GOD, but should we ever fear human beings, we would lose GOD (01A-1999 C3). Fearing humans leads to losing GOD (01A-1999 C3). If humans were to persecute us—as they did to Xian Sheng during his tumultuous 1980s ordeal—many would have caved in and thus lost GOD (01A-1999 C4). A person who prays to the CREATOR no longer fears anything or anyone except the CREATOR, which means fearing doing wrong (33B-2000 M7). We need not fear the government as long as we have not engaged in wrongdoing, such as theft or deceit (38A-2000 U7). While the government may threaten us with arrest or penalties, the important point is that we must never submit to them out of fear (38A-2000 U7). An individual who truly prays to the CREATOR cannot be coerced by any person (08-09-1999 U1).
Ethical Conduct and the Realisation of Self
Fear Nothing except the CREATOR is an essential part of the Realisation of Self (08-09-1999 S1). We can only experience death once, not twice; therefore, there is no reason to be consumed by fear (08-09-1999 S1). On the contrary, we should have a profound fear of telling lies, cheating, stealing, or robbery, as these are transgressions that one can commit many times (08-09-1999 S1). The most important things to fear are: thinking evil thoughts, being blind and deaf to the truth by seeing and hearing only the bad and negative, speaking bad, and doing bad (38A-2000 N3). If we follow the guideline to “Think good, see good, hear good, speak good, and do good” and avoid evil actions, then there is nothing in life to fear (38A-2000 N4). In all dealings, we rely on facts and sound reasoning because we pray to the CREATOR (08-09-1999 G1). Because many people fear, they involuntarily support corruption (33B-2000 M6).
Fear of Death and Physical Courage
Baitiangong followers must embody the Second Spiritual Guideline to fear nothing, not even death (08-09-1999 G4). The important message is not to fear death, whether it be due to sickness or any other cause (27A-27B-2000 O6). A follower of Baitiangong must never yield to torture but should seize any chance to resist, even when confronted with death (02A-2000 B6). When a person or group of people armed with parangs comes at them, they could run away, but if they are cornered, then they must fight their way out (03-1999 E11). One can only kill in self-defence (03-1999 E12). Baitiangong followers must be like this: “If you’re going to die anyway, you’d better fight” (03-1999 E18). Xian Sheng criticised those who sat idly and allowed themselves to be harmed as a “death of cowardice” (03-1999 E4). A Baitiangong woman should be able to proudly state that she is a follower and fears nothing, including death, even when defending herself against a rapist (33B-2000 O4). Three male followers were chastised for being a disgrace to the spiritual movement when they surrendered their motorcycle to two robbers with a small knife without resistance (33B-2000 N1-N2).
Rejecting Superstitions and Taboos
The Second Spiritual Guideline guides us not to fear any taboos or superstitions (21A-2000 A9). Now that we have abandoned the worship of deities and pray to the CREATOR, we no longer fear superstitions and taboos that only serve to enrich temple mediums (38A-2000 U6). Baitiangong’s way of obsequies is free from any taboos and superstitions (19A-2000 A1). We do not subscribe to the taboo that attending funerals is bad luck during the Chinese New Year (13C-2000 A17). There is no need for fearful feelings or superstitious beliefs about those who have passed away (33A-2000 H2). There is also no need to be afraid when praying for roaming souls, as they will thank you for praying on their behalf (38A-2000 W15). In meditation, it is very important that we stay calm if we see a bright light; if we are fearful of anything we might see, then we would not be able to enter into a state of meditation (04A-2000 A12).
Free Consciousness
Definitions and Fundamental Nature
Consciousness exists in two distinct forms: Predetermined Consciousness and Free Consciousness (06B-2000 A5). Humans are created with an intelligent mind and are gifted with Free Consciousness (06B-2000 A9). This specific form of consciousness specifically exists only in humans (06B-2000 A37). Through this consciousness, humans become aware of their own existence (06B-2000 A10). Unlike the rest of creation, humans possess the freedom of thought and mobility because of this gift (06B-2000 A11).
The Origin of Free Consciousness in Creation
Consciousness already existed at the very beginning of creation itself (06B-2000 A21). All of creation is part of the CREATOR’s consciousness and therefore all of creation has GOD’s consciousness (06B-2000 A27). While consciousness always existed in a predetermined form, it turned into Free Consciousness in humans during the final process (09B-2000 G1). This Free Consciousness was the final consciousness bestowed upon humanity by the CREATOR (09B-2000 F6). From a physical perspective, the combined consciousness of the five elements that make up a human gives rise to the Free Consciousness found in the species (06B-2000 A37).
Free Consciousness vs. Predetermined Consciousness
There is a sharp distinction between the types of consciousness found in the universe. Matter has Predetermined Consciousness, whereas humans have Free Consciousness (06B-2000 A38). Predetermined Consciousness governs the elements—metals, wood, water, fire, and earth—giving them purpose and direction (06B-2000 A33, A47). For example, the Earth’s Predetermined Consciousness dictates that it spins on its axis every 24 hours and rotates around the sun every 365 days (06B-2000 A6). Humans have the freedom of choice, but planet Earth does not have this freedom as it must follow its Predetermined Consciousness (06B-2000 A13). The ability of humans to learn and progress is due to Free Consciousness, as opposed to Predetermined Consciousness which limits the level of intelligence in animals and inanimate objects to their intended purpose of ensuring human survival (08A-2000 A7).
Freedom of Choice and Responsibility
The CREATOR created humans with Free Consciousness to give humans the freedom to make their own choices (06B-2000 A7). Freedom of choice stems directly from the Free Consciousness that the CREATOR bestows on humans (09B-2000 E10). Humans are free to do whatever they choose, including the freedom to live or die, and the freedom to pray to the CREATOR, to the devil, or to other human beings (06B-2000 A12). This unparalleled freedom allows humans to choose to be serious or not serious in whatever they do (31A-2000 D6). However, if an individual abuses their freedom of consciousness and choice by not taking matters seriously, it could result in the loss of another person’s life (31A-2000 D7).
Influences on Free Consciousness
Free Consciousness can be influenced by internal consciousness, such as our thoughts, emotions, and feelings (06B-2000 A49). It can also be influenced by external consciousness from a third party (06B-2000 A50). This third-party consciousness can influence an individual to do good or to do bad (06B-2000 A51). The mind serves as the centre of consciousness (06B-2000 A32). Human consciousness is formed from internal thoughts, external third-party voices, and the competing prompts of good consciousness telling us to do good and bad consciousness telling us to do bad (09B-2000 F11).
Spiritual Realisation and the Soul
The first of the Five Realisations in Baitiangong is the Realisation of Consciousness (09B-2000 F8). In this realisation, one must understand that human consciousness is free while the consciousness of matter is predetermined (09B-2000 F10). Freedom of choice means that we have free consciousness, which is why it takes precedence in spiritual realisation (09B-2000 F11). Furthermore, humans differ from the rest of creation because they possess souls with minds endowed with free consciousness (21B-2000 note2). This unique aspect enables humans to participate in their examination in life (21B-2000 note2). One purpose of Free Consciousness is to tell a person not to tell lies (09B-2000 E12).
Genetic Engineering and Cloning
The Position of Baitiangong on Genetic Engineering and Cloning
Xian Sheng decided that the Baitiangong Spiritual Movement does not accept the cloning of human beings (32A-2000 A1). He also stated that Baitiangong cannot endorse genetic engineering (41AB-2000 B5). While he once admitted to saying that genetic editing was good, he later clarified that he does not support it (11B-A-2000 C6, C7). Xian Sheng emphasised that we must not permit organisations to categorise people into “valids” or “in-valids” and that segregation of individuals must not be allowed under any circumstances (41AB-2000 A8). He advocates for movements that would prevent the tampering of human beings, such as cloning (28A-28B-2000 B3).
The Dangers of Tampering with Nature and the Divine Law of Nature
The best course of action is to leave nature alone and help to preserve nature as it is (28A-28B-2000 B1). Followers who pray to the CREATOR would accept nature as it comes (28A-28B-2000 A2). Xian Sheng urged the followers to recognise that our world is governed by the “Divine Law of Nature” (41AB-2000 C1). We cannot accept genetic engineering on humans, as it interferes with this divine natural order (41AB-2000 C1). According to the Divine Law of Nature, a person must be born into the world, grow old, experience sickness or disease, and eventually pass away (38A-2000 S12).
Xian Sheng explained that he does not support genetic editing to the human reproductive system because this would cause humans in the future to lose the natural distinctiveness and diversity as intended under the Divine Law of Nature (11B-A-2000 C8). Without the natural order that humans are supposed to be born with, humans would no longer be subjected to the Divine Law of Nature (11B-A-2000 C8). If everyone that wants a baby performs genetic editing to remove any defective genes, their baby would be born free of any diseases (11B-A-2000 C5). However, if everyone undergoes such genetic modifications, it would be meaningless why the CREATOR created humans (11B-A-2000 C4). Human cloning is an unnatural process (37B-2000 A14).
Genetic Modification and the Creation of “Monsters”
Xian Sheng maintains that curing hereditary diseases should only be done after the baby is born, and that genetic modification of germline cells should not occur before birth (37B-2000 A2). Geneticists should not interfere with the natural process (37B-2000 A8). No one is currently aware of the full consequences of failed genetic modifications in babies, but such failures could potentially lead to the creation of human monsters (37B-2000 A5). Genetic modification of germline cells could eventually lead to arguments that a human with two heads is better than one (37B-2000 A6).
If researchers were to proceed with such genetic editing processes, this would eventually lead to the creation of monsters (11B-A-2000 D3). If genetic engineering eliminates all bodily diseases from germline cells, the Divine Law of Nature would respond by creating new types of diseases that cannot be genetically removed (38A-2000 S12). A new form of disease would emerge in children who have undergone germline gene therapy to be free of any existing diseases in their genetic lineage (32A-2000 D9). Individuals who are genetically enhanced to be extremely intelligent could possibly contract a new brain disease (32A-2000 D10).
Xian Sheng referred to this new disease as “belligerent-person disease” (38A-2000 S3). An example of a belligerent-person disease can be seen in the time of the Nazis with a man named Hitler, who suffered from a brain disorder that made him capable of committing genocidal acts (38A-2000 S4, S6). If scientists were to continue tampering with human genes, we would eventually create a monster similar to the likes of Hitler (32A-2000 D19). Genetically modified humans may no longer attract the soul to them, rendering humans into nothing more than intelligent animals that defy the natural order (11B-A-2000 note1).
Classification of Humanity and the Film “Gattaca”
Xian Sheng referred to the movie “Gattaca,” expressing it as a very interesting show depicting a society where citizens were categorised into valids and invalids based on genetic modifications (28A-28B-2000 C2). In the film, those born through natural birth are referred to as “in-valids,” which signifies being unqualified (41AB-2000 A3). Conversely, those whose disease-causing genes are removed before birth are referred to as “valids,” meaning qualified individuals (41AB-2000 A3, B2). Designing perfect offspring in a petri dish is the norm in this dystopian society (41AB-2000 A4). The film demonstrates that individuals conceived through genetic engineering are not guaranteed success, as the character Vincent, born naturally, proves capable of surpassing his genetically engineered brother (41AB-2000 B6).
Hereditary Diseases and Post-Birth Treatment
Medical advancements have enabled us to remove certain hereditary diseases from germline cells (38A-2000 S1). People with hereditary diseases can have the disease removed from their DNA, preventing their offspring from inheriting it, but they might develop other diseases as scientists have no control over them (38A-2000 S2). Xian Sheng advocates for allowing babies to be born with any hereditary diseases they may inherit and then using medical technologies only after birth to address these diseases (37B-2000 A4). Xian Sheng stated that test-tube babies can be accepted because there is no alteration to the genes during the conception process (37B-2000 B7). However, the best practice for Baitiangong followers is to reject conceiving a baby through the test tube procedure (37B-2000 B7). If genetic scanning discovers serious genetic defects in a fetus that is under 3 months old, parents can opt for an abortion as the soul enters the fetus after the third month (11B-A-2000 C10, D9).
Artificial Insemination and the Sperm Bank Trend
Xian Sheng discourages artificial insemination where a fertile woman goes to a sperm bank to obtain donor sperm for the purpose of becoming pregnant (32A-2000 A1). If women can inseminate themselves by purchasing donor sperm, the sanctity of marriage between a man and a woman, as predetermined by GOD, might no longer be deemed necessary (28A-28B-2000 C4). In the near future, a woman impregnated with sperm from an undisclosed male donor may give birth to a son while another woman using sperm from the same donor gives birth to a daughter; if both offspring were to get married, they would have committed incest (11B-A-2000 C14).
The Soul, Evolution, and the Purpose of Human Existence
Xian Sheng stated that every human should remain a unique individual and that no two humans should think alike (37B-2000 A14). The human body is a vessel for the soul to undergo an examination in life (11B-A-2000 note1). Cloning adds another layer of confusion to the already complicated layers of human relationships and ancestral lineage (32A-2000 B7). Human life is merely a brief moment in time (39A-2000 I1). We live to undergo an examination in life, and we die to live (28A-28B-2000 A2).
GOD does not need humans to pray to HIM
The Fundamental Truth of Prayer
In response to a follower’s question, “Why do you fear GOD?”, Xian Sheng acknowledged it as a good question and added, “GOD does not even want you to pray to GOD. Why should you fear GOD?” (01A-1999 A1). He elaborated that precisely because GOD does not want us to pray to HIM, we have even more reason to fear GOD (01A-1999 A3). Xian Sheng cited a phrase known only to Baitiangong followers—”GOD does not even want you to pray to HIM”—to illustrate that no mainstream religion truly comprehends this truth about GOD (01A-1999 A9). Xian Sheng clarified that “GOD doesn’t want you to pray to GOD” to plant this understanding deeply into our consciousness so that we would not forget it (21B-2000 C7). He informed the followers, “Please. GOD is not so naive” (21B-2000 C1).
GOD’s Self-Sufficiency and Creation
The CREATOR, who created everything and all and more than that, does not require us to pray to HIM (07B-2000 D4). The CREATOR does not need anything from us; not our sacrifices, not our love, and not even our prayers (05A-2000 note7). Xian Sheng asked followers to consider, “Does the CREATOR that created this infinitely huge universe, need humans to pray to HIM? What will GOD get?” (07B-2000 D7). The CREATOR did not charge us a single cent for everything HE created for us, namely the five elements—metal, wood, water, fire, and earth (13A-2000 O5). The CREATOR never told us HE wanted to charge us for using them (13A-2000 O6). Xian Sheng knows that the CREATOR wants nothing from us in return (13A-2000 O8). In reality, Baitiangong does not require anything at all, as the CREATOR requires nothing from humans (08-09-1999 Y3-Y4).
The Role of Xian Sheng in Prayer
It was Xian Sheng who asked us to pray to the CREATOR, not the CREATOR HIMSELF (09B-2000 note3). Xian Sheng stated, “GOD never ask you to pray to GOD. GOD is not so naive. But I ask you to pray to GOD because I know the consequences and the benefits of you praying to GOD. So I lead you to pray to GOD” (13B-2000 I12). Xian Sheng said that he told us to pray to the CREATOR to “give HIM trouble” (07B-2000 D9). He clarified that “trouble” here meant persistently praying to the CREATOR, as if we pray hard and long enough, HE may grant our requests (09B-2000 C10). Xian Sheng admitted that he is giving GOD trouble and immediately added that it is “good trouble” (21B-2000 C8).
Freedom vs Compulsion: The Zombie Analogy
If the CREATOR wanted humans to pray to HIM, we would not have a choice in the matter, any more than we have a choice not to eat, sleep, grow old, and eventually die (21B-2000 note7). Through HIS mere thoughts, individuals would automatically rise like zombies in the morning, kneel down, and pray to GOD before fully waking up (21B-2000 F3). All humans would be compelled to pray to GOD ceaselessly, day and night, resembling zombies, if GOD truly wanted it (21B-2000 F3). However, GOD is not so naive to ask people to pray to HIM (21B-2000 note7). If GOD were to ask humans to pray to HIM, that would make GOD very naive (07B-2000 D3).
The Purpose of Prayer for the Soul
Although GOD does not need our prayers, Xian Sheng asks us to pray to save our own souls (05A-2000 note7). Praying to the CREATOR is a “passport” for the soul to go to Heaven (09A-2000 note6). We pray to acknowledge the existence of the CREATOR and to beg for our requests to be fulfilled, such as forgiving the sins of the deceased (11B-B-2000 B16). The soul must acknowledge the existence of the CREATOR because the CREATOR would only welcome us if we recognise, acknowledge, and accept HIM (39B-2000 C7).
GOD’s forgiveness
The Magnanimity and Forgiveness of the CREATOR
The CREATOR is described as very forgiving, and this magnanimity is a central theme in the Baitiangong Spiritual Movement (02B-2000 E14, 02B-2000 F2). Xian Sheng explains that a person who has committed sins but changed his way could receive GOD’s forgiveness (02B-2000 E14). This forgiveness is often linked to an individual’s effort to return to the path of praying to the CREATOR (02B-2000 F1). The magnitude of human sins is seen as unimportant and insignificant to the CREATOR because humans are infinitesimally small compared to the infinitely vast universe HE created (02B-2000 F5-F6). Furthermore, the CREATOR’s forgiveness is demonstrated in the cycle of life; all souls suffering in hell will eventually be reincarnated to be given another chance to undergo their examination in life (02B-2000 note5).
The Authority of the Disciple of GOD to Forgive
As a Disciple of GOD, Xian Sheng possesses a unique privilege and authority to forgive humans of their sins (02A-2000 A3, 02A-2000 F11). This privilege extends to grave offences, such as murder, arson, or murder following a sexual assault (02A-2000 A3, 02A-2000 F10). Xian Sheng explained that he can assist a soul in passing if it falls short of the points required to reach Heaven, or help to lighten a soul’s suffering in Hell (27A-27B-2000 note2). However, this assistance is at Xian Sheng’s prerogative and depends on whether he deems the individual worthy (27A-27B-2000 note2). He cautioned that if a person refuses to change their erroneous ways, even his prayers to the CREATOR for their forgiveness would be in vain (02A-2000 F8).
The Unforgivable Sin
There are specific limits to the forgiveness that can be granted. The “Unforgivable Sin” refers to sins that only GOD can pardon, and Xian Sheng does not have the privilege to forgive these even if he wishes to (02A-2000 A4, 02A-2000 note1). A follower who understands and accepts GOD, prays to GOD, but later changes to praying to something else (such as idols or other deities) is considered to have committed this sin (02A-2000 note1). If such practices are done out of genuine ignorance, the individual would not have committed the Unforgivable Sin (02A-2000 B3). Xian Sheng reminded followers to follow his teachings as long as they need to before committing 100 per cent, because rejecting GOD later results in consequences that even a Disciple of GOD cannot forgive (02A-2000 note1).
Praying for the Forgiveness of the Deceased and Ancestors
A major responsibility of Baitiangong followers is to pray for the forgiveness of the souls of the deceased and their ancestors (13A-2000 E8, 38A-2000 M5). During obsequies, followers kneel and pray to the CREATOR to “forgive, pardon, and lessen the sins” of the departed (26A-26B-2000 L3, 39A-2000 O14). Xian Sheng teaches that while a person may have lost the opportunity to pray for themselves in life, the diligent prayers of their children can give them a chance to receive forgiveness in death (02B-2000 E8, 02B-2000 E13). This practice is inclusive; followers pray for the CREATOR to forgive all their ancestors, starting from those who originated in Africa through to those in ancient China and modern Malaysia (21A-2000 F7, 21A-2000 F10).
Methods and Conditions for Achieving Forgiveness
While praying to the CREATOR is a “passport” for the soul, Heaven must be earned through merits (09A-2000 note6). Xian Sheng identified two primary ways to reduce or seek forgiveness for sins:
- Three-day Fasting: Conducting a three-day fast in the month of October is a method where a person’s sins could be forgiven, though it is a one-time deal that does not apply if the same sin is repeated (13C-2000 note1).
- Preaching: Bringing another person into Baitiangong to save their soul provides an opportunity for the forgiveness of one’s own sins (13C-2000 note1).
Xian Sheng also clarified that “praying for forgiveness” is a request, not a demand; a soul cannot negotiate terms or conditions with the CREATOR (08A-2000 C1-C3).
Forgiveness Among the Living
Xian Sheng urged followers to adopt a forgiving nature themselves, particularly toward those who have passed away (22A-2000 I1). He stated that even if one hated a person during their lifetime, they should forgive them after death because the individual has departed the Earthly realm (22A-2000 I1). Xian Sheng personally pledged to forgive his detractors, such as those who lied about him in court, once they pass away (22A-2000 I2). He believes that through forgiveness, humans free themselves from the burden of grudges and hatred (22A-2000 note3).
Going International
A Global Shift in Terminology
When it comes to preaching to the public, Xian Sheng explained that it is better not to say pray to TIAN GONG but pray to the CREATOR (11B-A-2000 B1). This shift in language is in line with our aspiration to go international (11B-A-2000 B1). Xian Sheng noted that if we strive for international recognition, we will have to be serious in our commitments (11B-A-2000 B1). While the term “Baitiangong” is well-suited for the Chinese community, for international outreach through the internet, the domain name “Baitiangong” is not suitable (29A-29B-2000 J1). The domain name consisting of English words forming “praytothecreator” is preferred because English is a language used in many countries and, therefore, has international recognition (29A-29B-2000 J6). If we use praytothecreator.com, the international community would easily understand (29A-29B-2000 J9).
Establishing an International Online Presence
The crucial domain name for international outreach is “praytothecreator.com” (29A-29B-2000 J3). Xian Sheng requested the Singapore brothers and sisters to promptly register this domain name for him (29A-29B-2000 J3). During a visit to a Linux exhibition in Australia, an exhibitor offered a one-year free use of the domain name praytothecreator.com.au, but Xian Sheng stated that it did not align with his preference as he prefers praytothecreator.com as the best choice (29A-29B-2000 J4). Once we register that domain name, nobody else can apply for it (29A-29B-2000 J5). Xian Sheng also discussed the digitalisation of records and information and the establishment of a computer network to upgrade the movement step by step (08-09-1999 Z4). He noted that the collective teachings found in our Anniversary Books are just as comprehensive as those found in the Bible and hoped volunteers would help categorise these contents (08-09-1999 Z1-Z2).
Preaching and Infrastructure in China
Xian Sheng agreed that Baitiangong is very suitable for the people in China (02B-2000 D1). He recently made a personal donation of RM86k for preaching activities in China and stated that he required another RM100k for this purpose (24B-2000 A16-A17). He chose to fund the preaching activities in China instead of using the money to travel around the world (24B-2000 F6). He expressed his hope that if Malaysian Chinese are blind, the Chinese in China would not be blind (24B-2000 F7). Xian Sheng proposed to set up a Travel Agency in China under Baixian Holdings to use the opportunity to preach to China tourists to Malaysia (02B-2000 D10). However, he stressed that the followers in China must shoulder the responsibility and not become dependent on financial support from Malaysia (02B-2000 D5, D7).
Preaching in Singapore and Other Regions
Xian Sheng reminded the followers to think on how to preach Baitiangong so it may gain recognition in Singapore (08-09-1999 X1). He discussed with Brother Chew Pit King whether it was possible for Singapore brothers and sisters to join the Sunday meditation sessions held in Kuala Lumpur via video conference (08-09-1999 Z5). He mentioned plans to eventually establish a video conferencing system that uses television to broadcast so that followers in Singapore, Ipoh, and Kuantan could listen to his Sunday sermons at the same time (08-09-1999 Z7). During his travels to the United States, Xian Sheng also engaged in preaching, such as asking a group of Americans to contemplate whether the CREATOR and the soul exist (11B-A-2000 B3).
The Universal Nature of the Baitiangong Message
As Baitiangong followers, we must treat everyone as our brothers and sisters regardless of whether they are Christian, Buddhist, Confucianism, Taoist, Protestant, Catholic, Jehovah’s Witness, Temple Guard (Jewish), Sikh, or Hindu (13A-2000 C16). Baitiangong is a dynamic and continually evolving Spiritual Movement with activities best suited to progress and change with the times (30A-30B-2000 G14). Xian Sheng stated that our prayers are all-encompassing and not selfish as we pray for all the saints in Heaven regardless of their original religion (14A-2000 A28). To support the global nature of the movement, Xian Sheng even experimented with Scientific Remote Viewing together with the assistance of the brothers and sisters (41AB-2000 E2).
Health-related
The Role of Medical Professionals and Seeking Treatment
Xian Sheng consistently encouraged the followers to seek medical treatment instead of asking him to heal them (02A-2000 G1). Doctors are also part of GOD’s consciousness to address our health and medical needs (02A-2000 G24). Professionals like doctors, scientists, and teachers are part of GOD’s consciousness to ensure a striving civilisation (02A-2000 note2). If followers have a pre-existing illness, they should seek earthly remedies and not supernatural ways, as doctors are part of GOD’s creation to mankind (15A-2000 note10). Xian Sheng himself consulted specialists for a severe coughing condition (02A-2000 G25). Followers must seek doctors’ help for their various health problems (16A-2000 B9). Doctors are a part of GOD’s consciousness to the world to heal people, and that is why followers must seek doctors to solve their health problems (16A-2000 B10). Only when they have exhausted all possible help from trained medical professionals and explored all possible treatments should they ask Xian Sheng for help (16A-2000 B11).
Understanding Sickness and Lifestyle
Followers are sick because they lack exercise and do not live a healthy lifestyle; GOD is not the cause of their sickness (02A-2000 G20). It is possible that GOD intends for certain followers to experience illness as a catalyst for them to change their lifestyle (02A-2000 G21). Stress can reduce your immunity and make you sick (04B-2000 A1). Many people with stress resulting in a lower immunity have the tendency to consume caffeine and alcohol, which will exacerbate their condition (04B-2000 A5). Taking Nescafe is only a short-term solution which will worsen our immunity and turns us into an addict in the long term (04B-2000 A5). Consuming alcohol to drown our stress is even worst for us; a better solution is to consume fruits (04B-2000 A5). As a person ages, their senses may experience a diminished or declined state, but dry fasting helps rejuvenate them (30A-30B-2000 A8).
The Five Elements in Human Biology
The CREATOR created humans by combining the five elements: Metal, Wood, Water, Fire, and Earth (33A-2000 I1). If a person is deficient in the element of fire in their body, they will be sick (33A-2000 I2). “Deficient in fire – sickness; devoid of fire – death” (33A-2000 I2). Humans also contain metals in the form of organic minerals, and deficiencies in any of these minerals can lead to various health issues and sicknesses (33A-2000 I4). Our blood contains trace amounts of iron, potassium, and other minerals (33A-2000 I4). The human body consists of 60 per cent water (33A-2000 I5). Our cells are part of GOD’s creation, have GOD’s consciousness, and possess low-level intelligence (04B-2000 note2). Our cells have intelligence, and bodily contact such as when we touch the hands of a sick person will facilitate the transference of our life force energy to the sick person (04B-2000 A4).
Dietary Guidance and Diabetes
Individuals who reach the age of 55 should make every effort to eliminate sugars from their diet (20A-2000 B2). If an individual refuses to reduce their consumption of beverages with added sugars, they could be at a higher risk of developing Type 1 diabetes (20A-2000 B3). As a person ages, their pancreas may not be able to produce adequate insulin to effectively regulate the elevated blood glucose levels caused by the consumption of sugary drinks and food (20A-2000 B3). Individuals with diabetes need to be cautious about their carbohydrate intake and reduce the amount of rice they consume (16A-2000 C17). Some studies have shown that Lingzhi extract may help to lower blood sugar levels and improve insulin sensitivity, which are important factors in managing diabetes (16A-2000 note3). Brother Ong Swee Tow had diabetes, and both legs had to be amputated (15A-2000 A1).
Immunity and Contagious Diseases
Sick people with low immunity can leech the life force energy of people in close proximity to them (04B-2000 A3). The rise in HIV cases is alarming (13A-2000 I6). If someone has a contagious disease, you must inform others about it (13A-2000 I10). Individuals with a contagious disease like hepatitis B should not use their personal cutlery to pick up any food from shared dishes, as the virus can spread through saliva (13A-2000 I11). Any diseases carried by the deceased would be incinerated along with the body during cremation, as fire burns away dangerous pathogens such as viruses, bacteria, fungi, and parasites (29A-29B-2000 A9).
The Medical Importance of Sleep
An adult needs a minimum of 8 hours of sleep, while children require 10 hours (43A-2000 C1). Humans generally require one hour of sleep for every two hours of wakefulness (43A-2000 C1). The brain tracks and records the amount of sleep lost as “sleep debt” (43A-2000 C3). If a person sleeps only 7 hours instead of 8, they incur a 1-hour sleep debt (43A-2000 C4). Long-term accumulation of sleep debt inevitably damages health, leading to various illnesses (43A-2000 G2). People who habitually sleep fewer than eight hours per day may shorten their lifespan by up to six years (43A-2000 G6). Excessive sleep (hypersomnia), defined as sleeping over 10 hours daily, also increases the risk of early death (43A-2000 H2). Waking before sunrise avoids mild headaches associated with sleeping in after sunrise (43A-2000 L5).
Sleep Deprivation and Microsleep
The consequences of sleep deprivation include mathematical errors, breaking objects, and heightened irritability (43A-2000 B7). A person can fall asleep with their eyes open even while driving; this phenomenon is known as microsleep (43A-2000 B10). Microsleep is a brief, involuntary lapse into sleep lasting a few seconds where a person appears awake but is functionally unconscious (43A-2000 B10). Accumulated sleep debt leads to pathological sleepiness while driving (43A-2000 C10). Repaying sleep debt is not as simple as sleeping extra hours in one night; it cannot be resolved in a single day (43A-2000 L4).
Medical Benefits of Fasting
Xian Sheng offered an explanation of the medical benefits linked to 24-hour dry fasting (30A-30B-2000 A1). The standard fasting practice in Baitiangong involves abstaining from both food and water (dry fasting) for 24 hours (30A-30B-2000 A6). If the fasting duration falls short of 24 hours, the effectiveness, such as thorough cleansing of blood vessels, may not be fully realised (30A-30B-2000 A7). Dry fasting can enhance our immune system and has a detoxification effect by eliminating toxins from our body (30A-30B-2000 A8). Fasting can result in weight loss, improved insulin sensitivity, and reduced body fat percentage (30A-30B-2000 A8). Fasting is an “overhaul of the body,” signifying a comprehensive cleaning and major repairs to address wear and tear (30A-30B-2000 A11). When we fast, our blood is relieved from its job of transporting nutrients throughout our body, allowing thoughts to have a greater effect on cells and blood (30A-30B-2000 F8).
Genetic Engineering and Human Cloning
The Baitiangong Spiritual Movement does not accept the cloning of human beings (32A-2000 A1). We discourage artificial insemination where a fertile woman goes to a sperm bank to obtain donor sperm (32A-2000 A1). Curing hereditary diseases should only be done after the baby is born (37B-2000 A2). Genetic modification of germline cells should not occur before birth (37B-2000 A2). If geneticists remove all existing diseases from DNA, a new type of disease, currently non-existent, would emerge (38A-2000 S3). Xian Sheng referred to this new disease as “belligerent-person disease” (惡人病), a form of brain disorder (38A-2000 S3). These new types of diseases would infect the brain and cannot be genetically removed (38A-2000 S12). Test-tube babies (IVF) can be accepted because there is no alteration to the genes during the conception process (37B-2000 B7).
Mental Health and Brain Disorders
Hitler suffered from a brain disease known as “Syphilis of the Brain” or “Syphilis of the Mind” (32A-2000 D11). This illness led him to believe he was part of a “master race” (32A-2000 D17). Mental illnesses or madness stem from clashes within the brain due to communication issues between neurons (22A-2000 B3). When an individual attempts to force their brain to manifest their desires during meditation, the brain can experience a clash causing the individual to go mad (22A-2000 B2).
Meditation and Self-Healing
A person that enters into deep meditation can derive many benefits including healing oneself if they adopt a correct meditation posture (09A-2000 A5). In some cases, Xian Sheng would meditate so that his astral body could travel to followers’ homes to heal them, such as in cases of severe constipation or urinary retention (16A-2000 B12-B14). A person can die from chronic constipation (16A-2000 B21). During meditation, if we feel our body start to move or sway, we should not resist but let the meditation take over (04A-2000 A11). Exertion during meditation while resisting a force pushing one back could cause back pains (04A-2000 A11).
Fragility of the Body and Hazards
Human body is fragile (26A-26B-2000 L5). Engaging in thoughts and not concentrating on the road while driving or riding can place us in a hazardous situation (26A-26B-2000 E8). When dealing with electricity, it is preferable to wear shoes with rubber soles to prevent electrical current from flowing through the body to the ground (31A-2000 D13). In cases of high current over 1000 volts, the body would suffer severe electrical burns or electrocution (31A-2000 D13). Nearsightedness (myopia) means one cannot see distant objects clearly, which can contribute to fatal accidents (27A-27B-2000 J11). Inadequate nutrients during early brain development can result in a lack of brain power (27A-27B-2000 L4).
Heaven
The Nature and Structure of Heaven
GOD created Heaven and Hell (01A-1999 A4). Heaven and Hell are a reality, and people cannot run away from this fact (05A-2000 A4). Heaven is not a single realm like Earth where all humans reside on the same plane; there are multiple planes of heaven, and the plane a person goes to corresponds with how many merits a person accumulated during their examination in life (05A-2000 note4). Heaven has no top (05A-2000 note4). It is not just a singular Heaven but an infinite number of planes (28A-28B-2000 I1). To give a simple understanding, if there are a billion souls with different merits, there will be a billion planes of Heaven (09A-2000 note1). In the lowest plane of Heaven, the saints live in an earthlike paradise where they have to eat and work like humans (09A-2000 note1). Long after the universe has ceased to exist and all the dimensions have stopped, all that will be left is Heaven and all the saints within (07B-2000 note8).
Time and Appearance in the Heavenly Planes
Heaven is outside the flow of time, though this depends on the specific plane of Heaven (07A-1999 D1). We may go to a plane of Heaven that is completely outside of the flow of time (07A-1999 D2). Because time does not exist in certain planes, we do not grow old there (07A-1999 D3). If we left time behind, we would remain at the age we were when we left time; if we saw an individual who is old, they would remain that old and would never grow older (07A-1999 D4). Everyone is beautiful in Heaven, and a person would remain just as beautiful for eternity and never become less beautiful (07A-1999 D5). This beauty is beyond any earthly comparison (07A-1999 F4). Upon passing away, individuals are asked to choose their preferred gender and age with which to present themselves (07A-1999 F5). This is a one-time choice with no second chances, and they will be granted the beauty and age they desire in Heaven (07A-1999 F5).
The Path and Qualifications for Entry
The main objective in Baitiangong is to save the soul (11A-A-2000 A5). To attain Heaven, we must dedicate ourselves to good works, which involve thinking good, seeing good, hearing good, speaking good, and do good for the rest of our lives (33A-2000 B13). Praying to the CREATOR is a passport for the soul to go to Heaven (09A-2000 note6). However, praying to the CREATOR does not guarantee us a place in Heaven (09A-2000 D11). Heaven is automatically and naturally determined by our actions and deeds on Earth (21A-2000 E14). If our points are high enough, we would also be able to see alien races in their respective planes of Heaven (11A-B-2000 B2).
The Baitiangong movement focuses on breaking the “Vicious Cycle of Reincarnation” so that we no longer have to be reincarnated as humans (33A-2000 N3). Those who enter Heaven never reincarnate as humans again (39A-2000 J6). Baixian is an extraordinary organisation as it is a bridge to life after life; if one truly sacrifices for the development of Baitiangong, one would be ensured of a life in Heaven after their life on Earth (05A-2000 F3). Baixian is described as the only island on Earth floating in the limitless ocean of Heaven (05A-2000 F3).
The Authority of the CREATOR and Divine Beings
The head of the household for both Heaven and Hell is the singular CREATOR (33A-2000 B15). If the head of the household, the CREATOR, refuses to grant our souls permission to enter Heaven, we will not be able to enter (33A-2000 B14). One cannot dictate terms and conditions with GOD or demand the best place in Heaven based on the length of time spent praying (09A-2000 D2-D9). Forging a “Hell pass” is a popular concept in some communities, but followers must instead think of going to Heaven (33A-2000 B11).
Xian Sheng is a Disciple of GOD and he has the authority to send anyone to Heaven or Hell if he so desires (07B-2000 note4). The mind only maintains its independence if it makes it past Xian Sheng to go to Heaven (26A-26B-2000 K6). In Heaven, souls are incapable of evil deeds (26A-26B-2000 K6). Xian Sheng himself came from the Plane of Nothing, which is the realm where Disciples, Messengers, and a vast population that serve the CREATOR reside (21B-2000 note11). The Plane of Nothing constitutes the outermost expanse of the void known as Nothing (21B-2000 note11).
Prayers for Saints and Ancestors
Followers pray twice a day to the CREATOR requesting for all the saints in the various planes of Heaven to ascend to higher planes (21A-2000 F2). This request includes all saints, regardless of whether they were once Christians, Muslims, Buddhists, Taoists, or Confucianists (38A-2000 M4). By praying for all the saints, they will reciprocate and pray for the follower after their physical death (21A-2000 F2). Additionally, followers pray for their ancestors, requesting the CREATOR to forgive, pardon, and lessen their sins, and if deserving, to grant them a good place in Heaven (38A-2000 M5). The goal is to request a place in Heaven for ancestors so they no longer need to reincarnate (38A-2000 Q4).
Hell
The Reality and Creation of Hell
GOD created Heaven and Hell (01A-1999 A4). Precisely because GOD does not want us to pray to HIM, we have even more reason to fear GOD, as HE created both Heaven and Hell (01A-1999 A3, A6). The head of the household for both Heaven and Hell is the singular CREATOR (33A-2000 B15). Heaven and Hell are a reality that cannot be avoided (05A-2000 A4). While some modern minds view Hell as an invisible world in a different dimension, it is a very real place and should not be a laughing matter (11A-B-2000 B5, 19A-2000 G8, E21). Xian Sheng personally believes that it would be better if GOD had not created Hell (01A-1999 Q4). He once proposed a scenario where GOD destroyed everything, including Hell, so that every soul could end up in Heaven, as souls are incapable of evil once in Heaven (01A-1999 Q6, 11A-B-2000 C11). However, others disagreed, insisting that Hell is necessary for certain people (01A-1999 R1, 11A-B-2000 C12).
The Structure of Hell as Planes of Existence
Xian Sheng prefers to describe Hell as various planes of existence rather than a singular place (11A-B-2000 B8). There are an infinite number of negative planes where souls go to suffer for a period of punishment (28A-28B-2000 I3, 11A-B-2000 B8). Hell has no bottom or top (09A-2000 note 1). There will always be a plane of Hell waiting for the worst sinners (38A-2000 Q8). These planes of existence, like all of creation, are contained within Nothing (06B-2000 A17, 09B-2000 G5).
The Soul’s Experience and Lack of Control
In death, the soul brings along its consciousness (11B-B-2000 C4). However, the soul has no independent control or inherent rights once it enters the negative planes; instead, the mind, which is the centre of consciousness, exerts full control over the soul’s actions (21A-2000 G5, 21B-2000 J5, J8). After passing away, an individual can choose to disobey Xian Sheng in life, but in death, the soul will automatically do as he commands, whether to stand, walk, or sit (26A-26B-2000 K5). The soul’s mind will judge itself, and all good and evil deeds will be displayed before the soul like a recorded video documentary (09B-2000 note 1).
Specific Sufferings and Types of Punishment
Hell is a place of intense suffering, and the severity depends on the sins committed on Earth (21A-2000 E1). In some negative planes, the soul must work to earn food, or it will feel the intense pangs of hunger and gastric pains (08A-2000 B2). One form of suffering involves self-mutilation, where a soul is compelled by its mind to take a knife and hack at its own limbs repeatedly (21A-2000 E3, 21B-2000 J5). A person who habitually tells lies will suffer punishments specifically related to falsehood (21A-2000 E2). Those who chose an easy life through prostitution will go to a plane where they are forced to serve as a prostitute without end, experiencing the agony of relentless physical penetration and tearing (08-09-1999 K5, L3-L5). Clergymen, including popes and priests, may find themselves in Hell if they persisted in distorting facts and propagating false narratives during their lifetimes (21B-2000 J7). Additionally, individuals who said that GOD is biased may find themselves in Hell for having a “loose mouth” (09A-2000 E11).
The Vicious Cycle of Reincarnation
Souls suffering in Hell will eventually be reincarnated once their retribution is complete (21A-2000 E6, 02B-2000 note 5). This is part of the “Vicious Cycle of Reincarnation,” where humans keep living, dying, and suffering endlessly as if time were a circle (07A-1999 C2, 28A-28B-2000 I4). The majority of people currently on Earth have been reincarnated from Hell (09A-2000 note 5, 21A-2000 E6). Xian Sheng revealed that 99.9% of humans came from Hell (09A-2000 B11).
Baitiangong’s Path to Avoiding Hell
The main objective in Baitiangong is to save the soul from this cycle (11A-A-2000 A5). By praying to the CREATOR and practicing the “five goods”—think good, see good, hear good, speak good, and do good—followers can break free from the cycle of reincarnation and attain a place in Heaven (07A-1999 C3, 21A-2000 C5). It is better for a person to stand in front of a mirror and slap their own cheek in this life to realise the need for change than to be slapped by others in Hell (02A-2000 E6, F4). Followers attend obsequies to perform a good deed by praying for the deceased, requesting the CREATOR to forgive, pardon, and lessen the sins of the soul so it may be granted a place in Heaven rather than suffering in Hell (26A-26B-2000 L3, 39A-2000 O15).
Superstitions and Improper Beliefs Regarding Hell
Xian Sheng advises against the popular Chinese concept of a “Hell pass” (地獄通行證), urging followers instead to think of going to Heaven (33A-2000 B11). Traditional funeral rites, such as burning “hell money” or joss paper bungalows, are seen as attempts to cheat the deceased, as the soul cannot receive or use these physical items (33A-2000 G4, 39A-2000 O9). Some people joke that they would rather go to Hell to see celebrities like Marilyn Monroe or to gamble, but Xian Sheng warns that these are irrational thoughts and that Hell is a place of real torment where such activities are impossible (19A-2000 E20, 21A-2000 E8). Furthermore, for roaming souls who committed suicide and are bound to the site of their death, it is actually preferable to pray for them to go to Hell to serve their punishment and eventually reincarnate, rather than remaining trapped on the Earthly plane (38A-2000 W12-13, W19).
Helping Others
The Spiritual Responsibility of Saving Souls
The most important responsibility an individual has for their own life is to preach Baitiangong to another person to save their soul (05A-2000 A2). This is described as the “highest responsibility in Baitiangong” (05A-2000 A5). While many believe that saving the physical body is the priority, “saving the soul is far more important” (26A-26B-2000 L4). A rich life is defined as one that can convince another to pray to GOD (05A-2000 A3). Xian Sheng emphasizes that you need to know how to love others in order to know how to love yourself, which is why preaching to others is necessary (05A-2000 B6).
Selfless Prayer and Global Compassion
Followers should be aware of global conflicts and hardships so they can pray to the CREATOR for those affected (05-1999 A3, A5). Baitiangong followers should offer prayers for everyone, regardless of whether they are Muslims, Christians, or their skin colour (05-1999 A6). They pray for peace in the world, for wars to end, and for people to stop suffering and dying without reason (05-1999 A8). Because Baitiangong followers are the only ones who truly pray to the CREATOR, they can obtain the CREATOR’s agreement and sympathy when they appeal for others (05-1999 J4-5).
This selflessness is also reflected in the “Chook Fook” prayer, where followers pray for others’ safety, health, and success (38A-2000 U19-20). Xian Sheng notes that Baitiangong is the least selfish of all because followers pray twice daily for all the saints in Heaven and for their ancestors (29A-29B-2000 D30, C5).
Practical Assistance and Integrity
Helping others should be done out of altruism, without expecting favours or rewards (05A-2000 E3). Xian Sheng demonstrated this by helping a group of small contractors collect a debt of RM180,000 from Time Engineering and refusing a 10% service fee (13A-2000 F23-25). He also helped house owners recover RM2.2 million in deposits from a bank for an abandoned project and refused the suggested 50% service fee (13A-2000 F22). Additionally, he once returned RM1,000 to a bank cashier that was mistakenly overpaid to him, preventing the cashier from having to reimburse the bank from her own salary (18A-2000 B3-5).
Xian Sheng also taught that if we desire something belonging to a neighbour, we should negotiate to purchase it properly and “never seize what is not yours” (05-1999 L9).
Dedication to Education and Guidance
Xian Sheng exhibited extreme dedication as a teacher at Kepong High School, giving free tuition to weaker students and never collecting a single cent (13A-2000 G1-2). He would spend his personal time on Sundays teaching at different houses for four hours (13A-2000 G9). He even visited the homes of students who were absent for three days to investigate why they were playing truant (13A-2000 G11). He believed that wisdom is the most important quality, and through knowledge, especially spiritual knowledge, one can find the “Heavenly tower” (21A-2000 F19, 33B-2000 C2).
Compassion for the Deceased
Attending obsequies to pray for the soul of the deceased is considered a good deed that earns the follower positive merits (26A-26B-2000 L3, 13A-2000 E13). The Baitiangong Spiritual Movement does not charge money for conducting obsequies because the CREATOR did not charge for HIS creations (13A-2000 M1-2, O5). Xian Sheng taught that we should help the deceased by praying for their souls to be redeemed, asking the CREATOR to forgive, pardon, and lessen their sins (39A-2000 P11). He also urged followers to “forgive anyone who has passed away,” regardless of any hatred felt during their lifetime (22A-2000 I1).
Caring for the Sick and Elderly
Visiting a sick friend in the hospital can help them recover faster because of the natural transference of life force energy from a healthy person to a sick person (04B-2000 A2-3). Xian Sheng encouraged followers to seek medical treatment for illnesses and only turn to spiritual help when earthly remedies are exhausted (16A-2000 B11, 15A-2000 H15).
Regarding the elderly, Xian Sheng emphasized the duty of children to care for their parents, stating, “we must not send our parents to an old folks’ home” (41AB-2000 N3). He argued that just as parents washed their children’s backsides when they were infants, children have the responsibility to do the same for their parents in their old age (41AB-2000 N4-5).
Social Justice and Mutual Protection
Xian Sheng advocated for a “New Order” where powerful and capable countries offer assistance to those being bullied (05-1999 G9, G14). He believed that organisations like ASEAN should intervene to stop massacres or racial violence within their region (05-1999 H2-4). He compared this to NATO’s intervention to halt the killing of Kosovo Albanians (05-1999 M10). On an individual level, he recommended a “buddy system” for safety, such as when withdrawing money from a bank or traveling, so that partners can offer support and act as witnesses (27A-27B-2000 A4, A8, B3).
Charity and Financial Sacrifice
The Fasting Donation Fund in Baitiangong is used to support welfare organisations, old folks’ homes, and handicapped associations (09B-2000 D5). Followers are only allowed to donate RM3 after successfully completing a 24-hour fast, ensuring that millionaires and the poor have an equal opportunity to contribute (09B-2000 D8). Xian Sheng personally donated RM86,000 for preaching activities in China, noting that this money came from the sacrifices of Baixian staff working on minimal salaries (24B-2000 A16, B3).
Holy Spirit, The
The Singularity and Nature of the Holy Spirit
Xian Sheng unambiguously states that there is only one Holy Spirit, one CREATOR and one Xian Sheng in all of creation (11A-B-2000 C2). Regardless of which universe is being referred to, even among an infinite number of universes, there remains only one Holy Spirit (11A-B-2000 C1, 11A-B-2000 C8). The Holy Spirit is defined as an energy that works in conjunction with the Divine Law of Nature (11A-B-2000 C5). Physically, the Holy Spirit is an energy without any shape or form (11A-B-2000 C15). It is described as an energy force with omnipresent consciousness throughout all of creation (11A-B-2000 C15).
Role in Governance and the Divine Law of Nature
The CREATOR created the Divine Law of Nature and the Holy Spirit to govern HIS creation (09B-2000 note 3). While the Divine Law of Nature implies that everything created by the CREATOR is automatically subjected to Divine Laws and is capable of functioning automatically to regulate creation, the Holy Spirit serves a specific role when adjustments are required (11A-B-2000 C6). Xian Sheng explained that the CREATOR does not get involved in the workings of HIS creation; instead, should the Divine Law of Nature need to be adjusted, the Holy Spirit performs the adjustment to determine how the universe functions (11A-B-2000 C7). The Holy Spirit possesses the authority to adjust the CREATOR’s Divine Laws to regulate conditions as he sees fit (11A-B-2000 C15).
Omnipresence and Universal Management
Although there are countless universes, the Holy Spirit is not considered “busy” in a human sense because the Holy Spirit’s consciousness exists in all the universes simultaneously (11A-B-2000 C13, 11A-B-2000 C15). The Holy Spirit will intervene to make adjustments to the Divine Law of Nature even when it pertains to the souls (11A-B-2000 C9). If needed, the Holy Spirit has the power to destroy the universe to reclaim all the souls within (11A-B-2000 C10). Xian Sheng noted that the Holy Spirit is “very free” and would be “very happy if requested to destroy the universe” (11A-B-2000 C14).
Relationship with Human Examination and Cataclysms
The Divine Law of Nature and the Holy Spirit ensure that humans undergo their examination in life (04A-2000 note 8). The Holy Spirit also plays a role in the cyclic nature of human civilisation on Earth. Xian Sheng mentioned that when human spiritual values have degraded beyond the point of no return, the CREATOR will instruct the Holy Spirit to wipe out all humans and repopulate the Earth to start the process of the examination of life anew (06B-2000 note 1).
Human Evolution
Scientific Perspectives on Human Fossils
Archaeologists have discovered fossils that are related to humans, though no complete fossils exist, only skulls or partial skeletons (06A-2000 F1). Scientists suggest that apes gradually evolved into humans, but there is no definite conclusion to this theory (06A-2000 F2, F9). Fossils discovered at Trinil, Indonesia, dating from 1.7 million to 250,000 years ago, are believed to be Homo erectus, the first humans to walk upright (06A-2000 F3). Homo sapiens fossils discovered in Africa date between 1 million and 100,000 years ago (06A-2000 F4). Xian Sheng noted the discovery of a Neanderthal fossil in a glacier that was estimated to be several million years old (08-09-1999 A1, A3). From DNA testing, researchers successfully traced a direct genetic link from an ancient individual to a living descendant in the UK, identifying the oldest documented genealogical root for any living person at approximately 3.5 million years (08-09-1999 A4, A5).
The “Out of Africa” Theory and DNA Evidence
A consortium of seven institutions in China, alongside the Human Genetics Center at the University of Texas, conducted genetic profiles of 28 ethnic groups in China, revealing that Chinese people share similar genetic materials with African people (06A-2000 G9). The DNA result is considered conclusive and inescapable evidence that modern humans came from Africa (06A-2000 G10, G14). Professor Jin Li theorised that modern humans entered China from the south around 40,000 to 60,000 years ago (06A-2000 G17). Xian Sheng stated that it does not matter if the Chinese people originated from Africa rather than China, as it is not the first time the Chinese people have lived (06B-2000 A1). He explained that humans developed fair skin after living in China for a long time due to the climate, as people’s skin colour can change over tens of thousands of years depending on the region (39A-2000 H6). Because we share the same ancestry as Africans with black skin, we are all spiritually brothers and sisters (21A-2000 F8).
Nationalistic Pride vs. Genetic Facts
Nationalistic Chinese researchers have claimed that human evolution started independently in China based on the 1921 unearthing of the Peking Man, a subspecies of Homo erectus (06A-2000 G8). Researcher Wu Xinzhi argued against the “Out of Africa” theory, citing a lack of advanced tools in excavations and pointing to specific cranial features like flat noses and shovel-shaped teeth found in 90% of modern Chinese people (06A-2000 G19, G20). Wu insists that the present Chinese people are the result of hybridisation between indigenous people and immigrants from Africa (06A-2000 G23). Xian Sheng, however, supported the DNA study as factual evidence, stating that China’s need to believe it was the cradle of humanity is an issue of pride rather than scientific fact (06A-2000 G21, 06B-2000 A2). If China bases its findings solely on the Peking Man, which dates back 780,000 years, to argue independent evolution, they are incorrect compared to DNA evidence (06A-2000 G18, G25).
Spiritual Creation and the Manifestation of Thought
While scientists think apes evolved into humans, Xian Sheng mentioned that humans were created by the CREATOR as human beings from the start (06A-2000 F7). Early humans may have resembled apes, but they were not animals like apes (06A-2000 F8). Creation is not a step-by-step process like that described in the Book of Genesis; rather, it is a manifestation of the CREATOR’s thought where everything exists simultaneously (06B-2000 A41, A45, A46). The CREATOR created humans last, by combining the five elements—metal, wood, water, fire, and earth—which already possessed predetermined consciousness (09B-2000 F4, F6). Humans were then gifted with Free Consciousness, allowing them the freedom of choice and awareness of their own existence (06B-2000 A7, A10).
The Cycle of Civilisation and Reincarnation
Human civilisation on planet Earth has risen and fallen multiple times (06B-2000 note1). Cataclysmic events occur when human spiritual values degrade beyond a point of no return, leading the Holy Spirit to wipe out all life and repopulate the Earth to restart the examination of life (06B-2000 note1). Within this cycle, humans are caught in a “Vicious Cycle of Reincarnation” (38A-2000 O10, O11). A person’s soul possesses an “evil nature” or “evil consciousness” from birth because it has reincarnated over thousands of years, having previously suffered in Hell for past sins (35B-2000 B2, B4, 11B-B-2000 note1). This is why the phrase “Human beings are born inherently evil” is more accurate than “Human beings are born inherently good” (35B-2000 B1). Humans only reincarnate back into human form and cannot be reborn as animals (11A-A-2000 E2, 38A-2000 O9).
Incest
The Definition and Core Criterion
In the context of the Baitiangong Spiritual Movement, if the children of relatives who share a biological lineage but carry different surnames—such as Xian Sheng’s father and his biological brother Chai Sook—were to have a sexual relationship, this would be considered incest (32A-2000 B1). The most important consideration in determining whether a union is acceptable is that the couple must not share the same father (32A-2000 B4). Xian Sheng reiterated that both the man and the woman must not share the same father (32A-2000 B10). While individuals with the same surname should ideally not come from the same patrilineage, if they decide to get married after several generations, there is little that can be done (32A-2000 B4). Furthermore, marriage between individuals with different surnames is considered fine, and it is acceptable for first cousins with different surnames to marry, provided they do not share the same father (32A-2000 B10).
Unknowing Actions and Sin
Regarding those who might enter into incestuous relationships or marriages without being aware of their biological lineage, Xian Sheng applied the Chinese proverb “不知者不罪,” which translates to “One who errs unknowingly is not sinful” (32A-2000 B2). This principle also applies to individuals who were adopted and subsequently entered into incestuous relationships without knowledge of their true origins (32A-2000 B3). While such an individual would not be considered to have sinned, the undesirable outcome of such a union remains the potential for congenital birth defects and genetic disorders in their offspring (32A-2000 B2).
Historical Prohibitions and Biological Risks
Xian Sheng explained that in earlier centuries, people frequently practiced incestuous marriage relationships (32A-2000 B6). However, the Chinese Emperor (Emperor Ming of Han or Liu Zhuang) eventually issued edicts to prohibit incestuous marriages between people with the same surnames or close blood relations (32A-2000 B6). These prohibitions were implemented after observing, from past experiences, the potential for abnormalities in the children produced by such unions (32A-2000 B6). Even today, while some couples with the same surname marry out of love without being able to trace a shared ancestral lineage, there remains a possibility that their children could suffer from abnormalities (32A-2000 B5, B9).
The Role of the Paternal Lineage
The paternal side is the deciding factor in these matters because the male carries the sperm, while the female’s ovum receives it; the sperm is what ensures the continuity of a lineage (32A-2000 B10). In traditional Chinese ancestor worship, a break in the family lineage—such as a child being given to another family and taking a different surname—can lead to individuals worshipping the wrong ancestors and unknowingly entering into relationships with close-blood relatives who share the same grandfather (32A-2000 A6, A7, A8, A10).
Modern Threats: Sperm Banks and Cloning
Modern advancements in reproduction present new risks for accidental incest. For example, a woman impregnated with sperm from an undisclosed male donor may give birth to a son, while another woman using sperm from the same donor may give birth to a daughter (11B-A-2000 C14). If these two offspring were to eventually marry, they would have committed incest without ever knowing they were biological siblings sharing the same father (11B-A-2000 C14). Furthermore, Xian Sheng argued that human cloning should be rejected because it adds another layer of confusion to the already complicated layers of human relationships and ancestral lineage, potentially creating more problems for society (32A-2000 B7).
Jesus
The Nature of Jesus and Misconceptions of Divinity
Christians hold a wrong conception of GOD because they use the word “love” to describe HIM (01A-1999 A10). While Jesus embodies love, and Xian Sheng himself also embodies love, GOD encompasses both love and hate, and more than that, as words alone cannot describe GOD (01A-1999 A11). Christians pray incorrectly by praying to Jesus as GOD (01A-1999 A10). Believers have held for centuries that Jesus is GOD incarnated as a man (02-1999 A2). However, Xian Sheng explicitly stated that he does not believe Jesus is GOD (13B-2000 K10). Jesus never declared himself to be GOD or the CREATOR (43A-2000 A1). Jesus said that we are all children of God (43A-2000 A3). Jesus acquired the title of God reincarnate during his lost years, when he travelled to India and Tibet (01A-1999 B2). He used the term “son of God” because, during that era, many in Hinduism were referred to as sons of God (01A-1999 B3). Xian Sheng stated that Jesus, like himself, has never seen GOD (21B-2000 B10).
The “Lost Years” and Travels to India
Jesus fled from Nazareth at the age of 13 because he disliked being betrothed according to the traditional rites of that era (32A-2000 F1). During his missing years, Jesus travelled to India and Tibet where he learned about reincarnation from the Hindus and Buddhists (01A-1999 B2). According to ancient scrolls, Jesus crossed Punjab and reached Puri Jagannath where he studied the Vedas and the Upanishads under Brahmin priests (13B-2000 note1). He spent six years in Jagannath and Benaras (Varanasi), then went to Nepal to study Buddhism (13B-2000 note1). Jesus also stayed at Hemis Monastery in Leh, Ladakh (32A-2000 F2). There are records in the ancient Pali language at Hemis Monastery that state Jesus studied there from the age of 13 to 29 (13B-2000 E2, G8). Jesus returned to Jerusalem at the age of 29 (32A-2000 F2).
The Crucifixion and Escape to Kashmir
Xian Sheng stated that Jesus did not die on the cross (01A-1999 F1). Jesus survived the crucifixion and subsequently lived in India (01A-1999 D5). Jesus left Palestine to escape the jurisdiction of the Romans and the possibility of being crucified again (01A-1999 note3). He took the road north through Damascus, where he met Paul (01A-1999 F3, note3). From Damascus, Jesus travelled through various regions, passing Iran, into Pakistan, through Rawalpindi, and eventually into Srinagar (01A-1999 P6). After the crucifixion, Jesus got married and had two sons and one daughter (01A-1999 F1). Basharat Saleem, a resident of Srinagar, told Xian Sheng that he was given artefacts proving he was a direct descendant of Jesus (01A-1999 N1). Saleem provided Xian Sheng with the names of Jesus’ wife, two sons, and daughter (13B-2000 D24). The descendants of the Lost Tribes of Israel and Jesus are now all Muslims (03-1999 S8). Jesus lived to be over 80 years old (01A-1999 F1).
The Tomb of Jesus and Physical Evidence
The tomb of Jesus is located at the Shrine of Rozabal in Srinagar (03-1999 T2). At this shrine, a pair of footprint impressions with visible nail marks are carved on a slab of stone (03-1999 T2). Inscriptions above the passage to the burial chamber in Rozabal explain that Yuz Asaf had entered the Kashmir valley centuries earlier and dedicated his life to the search for truth (01A-1999 L2). King Gopadatta had inscribed in stone that Yuz Asaf was Jesus (02-1999 J7). Yuz Asaf was the name Jesus used when he travelled within India (13B-2000 J23). Engravings on an ancient wall in the ruined Indian city of Fatehpur Sikri record Jesus as saying, “The world is a bridge. Pass over it, but do not settle down on it!” (01A-1999 L3).
Teachings and Examples of Prayer
Jesus asked the people to pray to GOD, and not to pray to him as GOD (32A-2000 F6). Jesus himself knelt down to pray with clasped hands to the CREATOR of the universe (13A-2000 B2-B3). The act of kneeling down to pray is the same form that Jesus and Prophet Muhammad used to afford the highest respect to the CREATOR (13A-2000 D4). Jesus warned, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves” (13A-2000 C3). Jesus taught the parable of the Rich Man and Lazarus, which speaks of torments in Hell (21B-2000 A10). He also stated that everyone who looks at a woman with lust has already committed adultery with her in his heart (35B-2000 B8). Jesus personally mentioned that the father does not know his son and the son does not know his father after death (21A-2000 B13). Xian Sheng shared that both Jesus and Muhammad told him that human beings are stupid (01A-1999 P1).
St. Paul and the Creation of “Paulism”
Everything practised in Christianity is actually “Paulism,” meaning that Christians primarily follow the teachings of Paul rather than Jesus (01A-1999 O1). Paul likely fabricated a false narrative that Jesus died on the cross and was resurrected to protect Jesus from being pursued by Roman soldiers (01A-1999 F5). Paul wrote to the Corinthians, “And if Christ be not raised, your faith is in vain” (01A-1999 O2). When Paul wrote this, Jesus was already living in Kashmir, India (01A-1999 P5). This lie about the resurrection led many Jews and Gentiles to join the early church (01A-1999 F6). Consequently, the Bible essentially represents Paul’s preaching rather than the life of Jesus (01A-1999 O8).
Idolatry and Religious Conflict
Xian Sheng explained that wooden idols of Jesus on a cross do not resemble him and are merely wood that can accumulate life-force energy through “Spiritual Vampirism” (21B-2000 B4, B9). Christian Europe has historically taken up the sword for conquest and colonization, using the faith as a tool (03-1999 N3, N8). In Ambon, Indonesia, Christians and Muslims engaged in sectarian violence because both communities are extremists who believe their conception of GOD is the only correct one (20A-2000 A2, G1). Xian Sheng argues that if they truly believed GOD is love, they would love their neighbours and not kill anyone (01A-1999 H6).
Kneeling, clasped hands, and facing skywards
The Ancient Roots of the Prayer Posture
The earliest iteration of the Chinese character for “pray” (拜) was a hand-drawn pictograph depicting a man kneeling with clasped hands (38A-2000 A2). This ancient Chinese prayer character serves as conclusive evidence that early Chinese people practised kneeling and facing skywards to pray to the CREATOR (33A-2000 E2, 33A-2000 E3). The pictogram was created in the Shang Dynasty (1600 to 1046 B.C.) as proof that the Chinese knelt down to pray to the CREATOR thousands of years before the coming of Jesus and Prophet Muhammad (14A-2000 A19). Xian Sheng reiterated that the character “天” (TIAN) is built upon the symbol “人” (human), reflecting humans as the highest form of life, and the additional horizontal stroke above signifies that TIAN is above human greatness and is the direction to which humans direct their prayers (39A-2000 F3, 38A-2000 A7).
The Best and Highest Form of Respect
Xian Sheng explained that we should not abandon the form of praying that affords the highest respect to the CREATOR, the form where we can project our prayer from our forehead by kneeling down, hands clasped and facing skywards (13A-2000 D3). He emphasised that using nothing but our own hands is the best way to pray (08-09-1999 AA2). Kneeling down is the sign of the highest and utmost respect that we can accord to the CREATOR (17B-2000 D37). Xian Sheng re-emphasised that Jesus knelt down to pray, Prophet Muhammad knelt down to pray, and Baitiangong followers likewise kneel down to pray (21B-2000 G4). Furthermore, he stated, “We can only kneel before the CREATOR” (02A-2000 C2).
The Mechanics of Prayer: Brainwaves and Energy
The kneeling posture, with hands clasped and facing upwards, enables us to exert our brainwaves from our brain outwards toward the Plane of Nothing and beyond Nothing, where the CREATOR exists (21B-2000 G5). Xian Sheng taught that “Our prayer is the brainwave that emanates from our forehead” (14A-2000 A16). This specific posture creates a pyramid-like shape, which serves to concentrate and project our brainwaves in a focused manner (21B-2000 note11). As we kneel down and clasp our hands to pray, the posture allows us to exert the strongest brainwaves skywards, bypassing all the man-made and natural objects on Earth (21B-2000 note11). When we pray, our brainwaves are projected like a fine line towards the heavens and beyond (14A-2000 A16).
Proper Hand Posture and Spontaneity
The practice of Baitiangong involves kneeling down, clasping our hands together, and facing the sky to pray spontaneously (08-09-1999 Y3). Xian Sheng clarified that the proper way is to hold hands neatly together, ensuring the palms are flat against each other and the bases of the hands are in contact (08-09-1999 AE4). Baitiangong simply requires the followers to pray with their own hands and does not require any physical objects, because the CREATOR requires nothing from humans (08-09-1999 Y2). In reality, using nothing but our own hands remains the best way to pray (08-09-1999 AA2).
Comparison with Other Religious Traditions
Xian Sheng noted that Baitiangong is completely different from Christianity because “Christians do not kneel to pray to the CREATOR” but instead “sit down when praying” (08-09-1999 AB1). He explained that Christians no longer kneel down to pray like Jesus did because the people altered that part (14A-2000 A24). History took a turn for the worse when Chinese Emperors declared themselves the “Son of Heaven” and demanded people worship them instead, while the Emperors themselves continued to pray to TIAN (38A-2000 B3, 38A-2000 B6). Xian Sheng revealed that he is bringing the Chinese people back to the ancient practice of thousands of years ago of praying directly to the CREATOR (24B-2000 E12).
Knowledge and Understanding
The Analytical Mind and Logical Thinking
Xian Sheng stressed the importance of the fourth Spiritual Guideline—‘Knowledge and Understanding’—which relies on our analytical mind and logical thinking as the key to saving our souls (08-09-1999 note3), (21B-2000 note11). He stated that he would only accept when a person joins Baitiangong after truly understanding, using their analytical mind and logical thinking, that Baitiangong is genuinely good for them (01A-1999 K12). This fundamental basis for an individual’s acceptance of Baitiangong is predicated on them using their analytical mind and logical thinking, and anyone who fails to employ these to understand and accept Baitiangong should not seek the acceptance process, but rather continue to follow along until they are able to do so (21A-2000 F20). Followers need to use their minds to think and understand Xian Sheng’s teachings (09A-2000 note6). Xian Sheng urged the followers to use their analytical mind and logical thinking to dissect articles, then join spiritual discussions to voice their opinions, defend or challenge the information, and discuss their reasoning (02-1999 A8).
Knowledge vs. Miracles
Xian Sheng sought to shift the focus of the spiritual movement away from miracles and towards an analytical mind and logical thinking approach (18A-2000 note3). He taught that relying on miracles to encourage people to pray to the CREATOR is not a viable solution (18A-2000 D19). This approach is vital because the Devil also possesses the ability to perform similar miracles, and if anyone places their faith solely on miracles, the Devil could deceive them to stray away from praying to the CREATOR (21B-2000 note11). While miracles appeared to followers, if they still did not take Baitiangong seriously after witnessing them firsthand, then Xian Sheng questioned how he could talk about miracles to others (31A-2000 K13).
The Necessity of Knowledge for Preaching
Xian Sheng asked, “How can you preach if you don’t want to learn?” (16B-2000 C7). He stated that the way we conduct our sermon during an obsequy must be realistic, factual and supported by materials like books (13C-2000 A1). If we do not have supporting materials, we should not give sermons or speak on topics like ‘Jesus lived in India’ if we do not have the material evidence in hand (13C-2000 A2), (15A-2000 B26). If we tell our friends about the Chinese character for pray, but do not show any evidence to corroborate our claims, they would doubt what we say (14A-2000 A22). We must read and know everything about ‘Jesus lived in India’ so that we can be knowledgeable enough to convince our children and others when they are told otherwise by Christian friends (15A-2000 B20, B21). Baitiangong followers need to have knowledge as they would be useless without it (06A-2000 C9).
Acquiring Knowledge through Reading and Observation
Xian Sheng remarked that “Knowledge will give you the best power. You will find the Heavenly tower” (33B-2000 C1). One of the ways to be knowledgeable is to read the newspaper every day if possible (15A-2000 G3). He questioned his staff about wasting money to buy newspapers if they have no intention to read them for acquiring information and knowledge (15A-2000 H24). Furthermore, he taught that we must read all sorts of books whether they agree with our teachings or not, as we must know their reasons if they contradict our teachings (11A-B-2000 A2). If we truly seek knowledge, we must know opposing opinions too, and even if they criticise Baitiangong fundamentals, we must read and know what they say without turning belligerent (11A-B-2000 A5). Reading the Anniversary books will deepen our understanding and strengthen our ability to preach (07A-1999 R8).
Equipping Children and Youth with Knowledge
Xian Sheng urged parents to inform their children about the truth of Jesus to protect them from being cheated (01A-1999 K2). Parents must bring their children from a young age to Sunday meditation to learn the teachings, so that when they grow up, they will have a deep understanding of Baitiangong and will not convert to other belief systems (39B-2000 D2). He wrote a poem for his daughter that included the lines: “While young, learn as much as you can. When older, you will understand” (33B-2000 D5). He emphasised that the primary message was that knowledge empowers individuals to differentiate between good and evil (33B-2000 D5). Parents should engage in discussions and debates with their children regarding their perspectives on Baitiangong, as this fosters understanding (29A-29B-2000 H5). If children are exposed to Christian methods, they could be gullible and believe them unless they are equipped with the knowledge found in the book about Jesus (01A-1999 K8).
Knowledge of the Founder and History
Xian Sheng expressed that one of the most crucial pieces of information we must know when we preach is about the founder of the spiritual movement (16B-2000 C8). It is imperative that the followers know and learn about his past history (16B-2000 D12, D14). If someone were to ask about Xian Sheng’s alleged involvement in scandals, followers should be able to refer to the newspapers that published the court case victories and compensation awarded for defamation (16B-2000 D16). He asked the followers how they would respond to questions regarding his past if they were not aware of them (16B-2000 D14).
Factual and Scientific Knowledge
Xian Sheng supported DNA studies as DNA evidence is factual (06A-2000 G21). He stated that the results from DNA are irrefutable evidence while ancient tradition is often unsubstantiated (06A-2000 G15). He emphasized that “knowledge grants the greatest power” and that without knowledge, individuals lack the ability to remember (33B-2000 D2). He also taught that Baitiangong followers must not be wilfully blind individuals but must open their eyes and learn to see the truth (24B-2000 D1).
Laws, rules and regulations in Baitiangong
The Fundamental Spiritual Guidelines
The Baitiangong Spiritual Movement is founded upon three primary Spiritual Guidelines (02-1999 F10). Firstly, there is only one CREATOR, and all followers pray to the CREATOR (02-1999 F8). Secondly, followers must fear nothing except the CREATOR (02-1999 F8). Thirdly, all followers must practise ‘Think Good, See Good, Hear Good, Speak Good, and Do Good’ (02-1999 F8). There can never be two Baitiangong movements because these guidelines are clear, concise, and straightforward (02-1999 F7). Thinking of forming another Baitiangong faction is considered ‘Think Bad’, which contradicts the third Spiritual Guideline (02-1999 B7).
The Principle of Truth and Lying
Xian Sheng emphasised a core principle: “Don’t even tell lies for me” (01A-1999 G1). Followers should either speak the truth or remain silent (01A-1999 G1). A Baitiangong person does not tell lies (18B-2000 F2). In the court of law, followers must always tell the truth or refrain from saying anything not truthful at all, and imprisonment for not telling lies is not an issue (06C-2000 A7). Lying is a sin that one can only commit on the Plane of Earth and only for a short time (09B-2000 B2).
Violence, Self-Defence, and Punishment
Baitiangong does not have laws like Islam to prevent followers from committing sins (02A-2000 I1). There are no rules or laws in Baitiangong to discipline or punish errant followers (03-1999 E1). Followers are not allowed to chop off others’ hands except in the course of defending themselves (03-1999 E1). One must never kill another person except in self-defence or to protect a life (01A-1999 D11). Killing is not a good way to resolve any issue, but when one is cornered, they are allowed to defend themselves, even by killing (03-1999 E15, E16).
Marriage and Family Regulations
In the Baitiangong way of marriage, it is best to have five pairs of Baitiangong brothers and sisters dressed in white as witnesses (02A-2000 D1). Marriage is a union between a male and a female; therefore, Baitiangong does not use the traditional Chinese terms “嫁” (to marry off a woman) or “娶” (to take a wife) (39A-2000 E7, E8). Baitiangong does not follow traditional Chinese marriage customs involving dowries, as collecting a dowry is akin to selling a daughter (39A-2000 E3). After marriage, both the groom and the bride continue to maintain their own family lineage, and the wife continues to pray for her own ancestors (39A-2000 E6, E10).
Couples are advised: “If you wish to marry, do not think of divorce. If you contemplate divorce, then do not marry” (02A-2000 D5). While the Spiritual Movement recognises the union after the Baitiangong Way of Marriage, couples must still register officially with the National Registration Department to be legally recognised by the government (39A-2000 A5, A15). Regarding sexual relationships, monogamy is considered the best, but one mistress is permitted according to the 9th Spiritual Guideline (03-1999 note1). However, prostitution is prohibited and is considered a sin of a sexual-relationship nature (13A-2000 I8).
Obsequies and Funeral Rites
The Baitiangong Way of Obsequies (Sixth Spiritual Guideline) encourages cremation and scattering the ashes into the sea (03-1999 L2, V3). We pray for the deceased soul to “Leave Peacefully” rather than “Rest in Peace,” as the soul should not remain on Earth (02B-2000 H1, H3). During obsequies, the coffin is placed in the centre, and followers take turns kneeling and facing skywards to pray for the deceased; no joss sticks, urns, or other paraphernalia are required (08-09-1999 AA4, AA6). Bowing to the deceased is strictly prohibited during the obsequies, as bowing is considered another form of praying (17A-2000 A7, B9).
Followers who anticipate issues with non-Baitiangong family members regarding their funeral should sign a “Letter of Intent” and ideally record a video stating their wishes (29A-2000 B1, B2). Kneeling is reserved only for the CREATOR; kneeling before a deceased person or an ancestral tablet is considered a sin (02A-2000 C2, C4).
Rules for Meditation and Prayer
Sunday morning meditation requires strict discipline (06A-2000 E9). Participants must be punctual; the gate is promptly locked at 7:00 am, and no entry is permitted thereafter (04A-2000 B3, B4). Children are not allowed to attend morning meditation sessions to ensure peace and silence (02B-2000 A1, 06A-2000 E11). Everyone must sit on their own individual mat at a distance of at least two arm’s lengths from others to prevent overlapping spheres of energy (02A-2000 H1, H13, H14).
Family members, including spouses and siblings, must sit separately from each other to avoid distractions from familial ties (06A-2000 B3, E5). The proper meditation technique involves sitting straight, maintaining a specific triangle hand position, clearing the mind of all thoughts, and keeping eyes closed for a minimum of 30 minutes (02A-2000 H8, 04A-2000 A10).
Standard prayer occurs twice daily: once upon waking and once before sleep (21A-2000 C2). At 4:00 pm on Sundays, followers are instructed to use their mind, body, and soul to pray, ideally with windows open to have a clear view of the sky (29A-2000 F8).
Fasting and Donations
Fasting for 24 hours once a year is compulsory for Baitiangong followers (08-09-1999 AB2). The standard practice is dry fasting, which involves abstaining from both food and water for 24 hours (30A-30B-2000 A6). The donation amount for fasting is set at RM3, representing the minimum for basic survival in a day (08A-2000 A1). This donation is an equal opportunity; a millionaire and a poor person can only donate RM3 after successfully completing a 24-hour fast (09B-2000 D8). The Spiritual Movement does not issue documentation or receipts as proof of donations (24B-2000 A12).
Prohibitions on Genetic Engineering and Cloning
The Baitiangong Spiritual Movement does not accept the cloning of human beings (32A-2000 A1). It also discourages artificial insemination where a woman obtains donor sperm from a sperm bank (32A-2000 A1). Followers must reject any form of genetic modification to germline cells (sperm, eggs, or embryos) (38A-2000 S9). Genetic engineering is considered an interference with the “Divine Law of Nature,” which dictates that humans must experience the stages of birth, ageing, illness, and death (37B-2000 C1, B1). Medical science should only be used to treat diseases after a baby has been born (38A-2000 S10).
Administrative and Social Rules
Followers should not maintain formal records of budgets, donations, or expenses until the association receives formal approval to avoid charges of running an unlawful society (24B-2000 A1). Appointment as an Elder is based on capability and contribution rather than age, although they should ideally be married and not too young (02B-2000 I1-I3). In social settings, Baitiangong followers should discontinue bad traditions such as giving angpows (red envelopes) and instead hand out cash directly to eliminate accompanying superstitions (02A-2000 C6, 18A-2000 note1).
A Baitiangong person is defined as a “Whole Man,” which includes being a political man, an economic man, a social man, a cultural man, and a spiritual man (05-1999 N2). As such, followers must fulfill their responsibilities in all these areas to truly call themselves Baitiangong persons (05-1999 N2).
Lies
The Core Stance of Baitiangong on Truth
Xian Sheng emphasised a fundamental principle: “Don’t even tell lies for me” (01A-1999 G1). He stressed that followers should either speak the truth or remain silent (01A-1999 G1). Baitiangong followers must not tell lies; if an error is made, it is important to acknowledge it and offer an apology (24B-2000 C9). The choice remains between telling facts and telling lies (09B-2000 A1). Xian Sheng advised that individuals should always speak the truth or remain silent (06C-2000 A6). The mouth is a powerful instrument, therefore one should talk facts and not fiction (09B-2000 A4). Furthermore, the act of saying something different from what the heart desires is defined as lying (09B-2000 E12).
The Inevitability of Truth and Divine Judgement
“No matter how good you are at lying, you can never lie to the CREATOR” (09B-2000 B1). Humans cannot cheat GOD because everything done is recorded within the individual (28A-28B-2000 G3). Every time a person does something wrong, such as deciding to cheat, the decision is recorded in the soul (28A-28B-2000 H7). The soul acts as a repository of memories and records all actions, adding for good deeds and subtracting for evil deeds (28A-28B-2000 H7, H8).
When the day comes to pass away from the Plane of Earth, no one will escape Divine Judgement (09B-2000 B2). People can only keep lies a secret for as long as they are alive; the moment they die, they are no longer capable of telling lies (15A-2000 note8). Upon death, everything that was lied about must be told out, and the truth will spill out beyond the soul’s control (15A-2000 H11). Xian Sheng asserted that those who are used to telling lies will continue to do so and can never stop, but they will eventually find themselves in deep trouble (06C-2000 A12). If a follower of Baitiangong who knows lying is sinful willfully sins, the degree of that sin is even greater than that of an ignorant idolater (09A-2000 F6).
Lies Within Mainstream Religions
Xian Sheng stated that Christians use the word “love” to describe GOD because they hold the wrong conception of GOD (01A-1999 A10). He revealed that Christians have begun telling lies to protect Jesus, a practice that apparently started during Paul’s time (01A-1999 D6). Paul likely fabricated a false narrative of the resurrection to protect Jesus, who was being pursued by Romans (01A-1999 F5). Those who knew the truth about Jesus were thus perpetuating lies to sustain Christianity among the masses (01A-1999 O7). Xian Sheng referred to these efforts as being “successful liars” regarding the death, resurrection, and ascension of Jesus (01A-1999 P7).
In Baitiangong, one cannot lie, whereas Xian Sheng stated that lying is acceptable in Christianity (09A-2000 G10). He suggested that if someone likes to tell lies, they should join the Christians, as Baitiangong is better off with fewer followers than having many liars around (09A-2000 G11). Additionally, Xian Sheng claimed that clergymen are adept at teaching children to deceive their parents (22B-2000 H19).
Lies in the Legal and Political Spheres
Xian Sheng expressed a profound detestation for liars (06C-2000 A13). He observed that some individuals go to court and solemnly swear under oath to tell lies (22A-2000 J7). He recounted seeing a Christian Cheras OCPD swear to tell the truth and then proceed to tell lies in court (09A-2000 F2). Xian Sheng also accused Daniel Wong of telling lies under sworn oath regarding allegations of Xian Sheng trampling on special privileges (06C-2000 A13).
Lawyers often provide counsel that involves lying. A lawyer once advised Brother Tan An Bin to lie in court by denying he held a steering wheel lock with the intent to strike a policeman (09A-2000 G4). Xian Sheng told him to ignore the “contemptible advice” from that “despicable lawyer” and tell the truth instead (09A-2000 G5). Xian Sheng stated that nine out of ten lawyers end up in Hell because they possess expertise in manipulating clients to tell lies (18B-2000 F6, F7). He also described former Minister Fong Chan Onn as a “pathological liar” and a person who distorts facts (24B-2000 E12, C8).
The Deception of the Deceased
Xian Sheng stated that while he might tolerate people cheating the living, one must never cheat the deceased (19A-2000 F1). Burning offerings of Hell money is described as cheating the deceased because they cannot receive or use it (33A-2000 C4). If a person burns a 5 million hell note for the deceased when they refused to give them small amounts of real money while alive, the soul of the deceased will know they have been deceitful (39B-2000 E6). Deceiving parents in death after deceiving them in life causes sins to compound and multiply (33A-2000 G2).
Raising Children to be Truthful
Xian Sheng observed that many parents teach their children to lie (35B-2000 D4). He cited an example of a mother who taught her son to lie about stealing fruit from a neighbour, which led to a wider neighbourhood dispute (35B-2000 D6). In another case, an Indian mother taught her son to cheat and steal throughout his life, which eventually led to him being on death row (35B-2000 D8).
In contrast, Xian Sheng teaches his children to always tell the truth (35B-2000 D5). He emphasised that Baitiangong followers must teach their children to speak factually, honestly, and truthfully (22B-2000 J14). If children are unable to speak truthfully, it is preferable for them to remain silent rather than resort to telling lies (22B-2000 J14).
Deception and Financial Gain
Those who are “slaves to money” will bluff, cheat, and employ illegal ways to make money (31A-2000 E5). Xian Sheng mentioned a conman who pretended to join the Spiritual Movement as a follower solely to exploit the funds of “stupid followers” through a fake joint business venture (31A-2000 F7, F9). Xian Sheng also criticised contractors who use their time to scheme, cut corners, and cheat on materials (07A-1999 I11).
Life Force Energy and Brainwave
The Role of Life Force Energy in Creation and the Soul
In the sequence of creation, the CREATOR brought into existence Nothing, gases, life force energy, external life force energy, consciousness, and finally matter (06B-2000 A15). The CREATOR specifically imbued the gases with life force to make them alive (06B-2000 note3). This life force remains central to human existence; while the physical body is considered real, the soul is the reality and serves as the life force (13C-2000 B27). The soul itself is defined as an energy (28A-28B-2000 H5). Furthermore, the soul exists as a form of energy with its own set of elements that differ from the five elements found on the Plane of Earth (22A-2000 C1, 21A-2000 J2).
Transference of Life Force Energy and Immunity
Life force energy is not static and can be transferred between individuals based on their state of health. Xian Sheng explained that a sick man in the hospital can get well faster when visited by good friends due to the leaching of their life force energy (04B-2000 A2, 04B-2000 A3). Individuals with low immunity and sickness can leech the life force energy of those in close proximity to them, as energy naturally transfers from a high state in a healthy person to a low state in a sick person (04B-2000 A3). This transference of life force energy is further facilitated by physical contact, such as touching the hands or patting the chest of a sick person (04B-2000 A4).
Spiritual Vampirism and Accumulated Energy
Matter, such as stone or wood used to create idols, possesses a predetermined consciousness with low intelligence, but it can harness and accumulate life force energy absorbed from worshippers over prolonged periods (30A-30B-2000 C2, 21B-2000 B5). When adherents kneel and pray to an idol, they unknowingly release their life force energy to the object (21B-2000 B7). Once the wood or stone has accumulated sufficient human life force energy, it may develop an intelligence that mimics human traits, leading it to attempt to convert that energy into blood or oil (21B-2000 B8, 21B-2000 B9). This phenomenon, where an object oozes blood, tears, or oil from the energy it has absorbed, is termed “Spiritual Vampirism” (21B-2000 B9, 22A-2000 note2). Prayers directed at these earthly objects are considered wasted because they are absorbed by the object rather than reaching the CREATOR (22A-2000 note2).
The Projection of Brainwaves Through Prayer
The act of prayer in Baitiangong is fundamentally a mental exercise involving brainwaves. Xian Sheng taught that our prayer is the brainwave that emanates from our forehead (14A-2000 A16). When a follower prays, their brainwaves are projected like a fine line towards the heavens and beyond (14A-2000 A16). This projection is a form of communication with the CREATOR, as the mind is the centre of consciousness (21A-2000 G4, 21B-2000 G5). In the context of spiritual practice, brainwaves and their strength are considered more relevant than the names of those being prayed for (22A-2000 G10, 22A-2000 note2).
The Strength of Collective Brainwaves and Posture
The effectiveness of prayer is enhanced by both physical posture and collective effort. Kneeling with hands clasped and facing skywards is the highest form of respect and enables the strongest exertion of brainwaves from the brain towards the heavens (21B-2000 G5, 13A-2000 D3). This specific posture creates a pyramid-like shape which serves to concentrate and project brainwaves in a focused manner (22A-2000 note2). When brainwaves are projected in this way, they can bypass man-made and natural objects on Earth (21B-2000 note11). Furthermore, when all Baitiangong brothers and sisters pray simultaneously—such as at 4:00 pm on Sundays—their individual fine lines of brainwaves merge to form a strong and powerful column of energy that projects upwards towards the heavens and beyond (14A-2000 A16).
Love GOD
The Misconception of “GOD is Love”
Brother John Yap referenced the phrase “GOD is love,” but Xian Sheng stated that this reflects a misconception of GOD (01A-1999 A7). He posed the question: “All the words in the dictionary put together, and more than that, and you still could not describe GOD. So how can you describe GOD with just one word: love?” (01A-1999 A8). Mainstream religions claim to encapsulate GOD in a single word: love, yet they do not truly comprehend the truth that GOD does not even want you to pray to HIM (01A-1999 A9). While Jesus embodies love, and Xian Sheng himself also embodies love, GOD encompasses both love and hate, and more than that, as words alone cannot describe GOD (01A-1999 A11). If GOD does not want you to pray to HIM, why should you love GOD? (01A-1999 Q3).
Love versus Fear of GOD
Xian Sheng clarified that there is nothing stopping followers from using phrases such as “We love GOD” or “Love nothing except GOD,” as these expressions are acceptable (01A-1999 C2, 01A-1999 Q2). However, Xian Sheng stated that he prefers the phrase “Fear nothing except GOD” (01A-1999 C3). He explained that if we love nothing except GOD, but should we ever fear human beings, we would lose GOD (01A-1999 C3). Fearing humans leads to losing GOD (01A-1999 C3). If humans were to persecute us—as they did to Xian Sheng during his tumultuous 1980s ordeal—many would have caved in and thus lost GOD (01A-1999 C4).
The Consequences of Loving without Fearing GOD
Xian Sheng explained that if we do not fear GOD, the consequences are what we see in the Western world (01A-1999 D1). People who claim that GOD is all love have passed laws allowing same-sex marriage because they do not fear GOD but love GOD (01A-1999 D2). If they truly feared GOD, they would not have permitted same-sex marriage, which is an abnormality that goes against GOD’s creation (01A-1999 D3). Furthermore, if people truly believed GOD is love, they would not kill anyone and would instead say that GOD wants them to love their neighbour (01A-1999 H6). The problem is that many claim Jesus is love, but they do not fear GOD, which is why they dare to kill (01A-1999 H7).
Love for Jesus versus Love for GOD
Xian Sheng revealed that when Christians say they love GOD, they actually love Jesus and do not love GOD (01A-1999 D6). They love Jesus so much that they have begun telling lies to protect him (01A-1999 D6). For example, a woman who nailed herself to a cross for an hour to experience the pain Jesus endured did so out of love for Jesus, not love for GOD (01A-1999 D10).
True Love for GOD and His Creation
The reasoning is simple: if one loves GOD, they would not harm GOD’s creation (01A-1999 D11). GOD has created humans and given us something beautiful; therefore, we should not cut off our own hands or someone else’s hands (01A-1999 D12). Additionally, Xian Sheng advocates that the love for GOD must exceed the love for anyone else, including parents, spouses, and children, if one is serious about sacrificing themselves to preach Baitiangong (05A-2000 B4). In this world, you cannot be by yourself; you need to know how to love others in order to know how to love yourself (05A-2000 B6).
Reciprocal Love with the CREATOR
The CREATOR is the “Head of the household” (39A-2000 L1). If we love HIM, HE will also love us (39A-2000 L2). However, if we do not love HIM, how can HE love us in return? (39A-2000 L2, 39A-2000 L3).
Man-made Problems
The Source of Human Problems
The main source of many problems is politicians who get involved in politics but become unhappy with the results (05-1999 C9). Many issues within our society are fundamentally wrong (05-1999 W14). Many problems are man-made because someone said the wrong thing (09B-2000 A5). Human life is full of all sorts of issues and challenges to contend with (16A-2000 B18). Human beings are a troublesome lot (09B-2000 C9). Humans are trapped in their problems, and without an ultimatum to remind them, they would never wake up (27A-27B-2000 E2). Decisions are made by man, and even the law is made by man (08-09-1999 V3). If a person takes life too seriously, it will make their life extremely difficult (31A-2000 L7). Humans are too contradictory in nature (31A-2000 L7).
Lies, Deceit, and Gossip
There is a widespread prevalence of lies in all sectors of government, institutions, and society (24B-2000 C9). No matter how good you are at lying, you can never lie to the CREATOR (09B-2000 B1). The mouth is a powerful instrument, so one must talk facts and not fiction (09B-2000 A5). Many problems are man-made because someone said the wrong thing (09B-2000 A5). If we get our facts wrong, we can cause others to argue and even divorce (09B-2000 A4). People with loose lips who meddle in other people’s affairs can cause suffering, even when they think they are doing a good deed (13C-2000 B5, B8). In the court of law, we must always tell the truth or refrain from saying anything not truthful at all (06C-2000 A7). Some people join an organisation, pretending to be followers, solely to exploit the funds of others (31A-2000 F9). It is bad enough that the living cheat each other; they should stop when it comes to the deceased (39B-2000 E4).
Greed, Corruption, and Abuse of Power
Human beings possess a greed that drives them to covet their neighbours’ lands, even when they already have lands of their own (05-1999 K14). Abuse of power is classified as corruption (05-1999 U6). Because many people fear, they involuntarily support corruption (33B-2000 M6). Those who are slaves to money will bluff, cheat, and employ illegal ways to make money (31A-2000 E5). Corrupt government officials can manipulate circumstances to present wrong as right if they so desire (39A-2000 A13). Some individuals couldn’t care less about nature and destroy the environment for monetary sake (28A-28B-2000 B1). The rich oligarchs believe that being able to beat others or lock up innocent people is how it should be (05-1999 Y5). These oligarchs enjoy immunity only while they are alive on Earth (05-1999 Y6).
Division and Group Conflict
People are problematic as they like to form groups or factions, which divide people in whatever they do (31A-2000 A4). They tend to create division among people (31A-2000 A4). Religious sectarian violence is fueled by extremism within communities (20A-2000 A3). Due to the extremist nature of religious communities, reconciliation between them can be unattainable (20A-2000 A3). When two extremists meet, they would kill each other (15A-2000 E25). Throughout history, humans killing humans has been alarming and atrocious (26A-26B-2000 I10).
Negligence and Lack of Principle
Life and death are often said to be predetermined, but there are preventable deaths that occur due to human negligence (27A-27B-2000 A3). A life can be lost as a direct consequence of failing to maintain punctuality (26A-26B-2000 F8). Being late is not an acceptable reason, and one must strive to be 100% punctual once a commitment is given (26A-26B-2000 F5). Failure to be punctual can create serious problems for others (27A-27B-2000 F1). Those who fail to take their responsibility seriously could cause others to lose their lives (31A-2000 D7). Human’s ability to learn and progress is due to Free Consciousness, but they often use this freedom to choose not to be serious in their work (08A-2000 A7, 31A-2000 D6). Human life is very fragile, yet some people indulge in a superiority complex, pettiness, and narrow-mindedness (26A-26B-2000 J14, L6).
Societal and Family Issues
The world is gradually deteriorating due to a lack of proper parental guidance (41AB-2000 N1). The bonds between family members are slowly breaking down, and children no longer care for their parents, instead kicking them to old folks’ homes (41AB-2000 N2). Many parents teach their children to lie (35B-2000 D4). It is the fault of parents who teach their children to lie rather than the children being inherently mischievous (35B-2000 D8). Some people are so desperate for money that they are willing to con elderly people into marrying them (09B-2000 E13). Human pettiness can inflict harm on others (26A-26B-2000 J6).
May 13 Incident
Authorised Roles under the Emergency Ordinance
During the racial riots of May 13 1969, Xian Sheng held authorised roles under the Emergency (Essential Powers) Ordinance, commonly known as the Emergency Ordinance (EO) (24B-2000 E20, 17B-2000 A8). He held the distinction of being the only authorised individual under this ordinance at that time (17B-2000 A8). This status granted him the privilege to travel freely around Kepong Baru, despite the government-imposed curfews and restrictions on freedom of movement (17B-2000 A8). Xian Sheng served as a member of the Goodwill Committee (Muhibbah) and as the Chairman of the Pasukan Kawalan (Vigilante Corps) (24B-2000 E20). He was also the first Chairman of the Rukun Tetangga (Neighbourhood Watch Groups) in Kepong Baru (17B-2000 A4). Xian Sheng credited his positions in Muhibbah and his authorisation under the Emergency Ordinance to the then Deputy Prime Minister, Tun Abdul Razak (17B-2000 A9).
Heroic Actions and Preventing Violence
As the Chairman of the Rukun Tetangga in Kepong Baru during the May 13 Incident, Xian Sheng played a crucial role in preventing the massacre of many Malay families (17B-2000 A10). He “courageously protected numerous Malay families by single-handedly dispersing a gang of machete-wielding Chinese individuals” (18B-2000 D3). Specifically, he intervened and stopped a group of Chinese individuals who were wielding machetes and driving around in a lorry from slaughtering Malay families (17B-2000 A10). Through these actions, Xian Sheng also saved the life of a headmaster who later became his friend (18B-2000 D2-D3).
Maintaining Public Order and Dispersing Crowds
Xian Sheng tirelessly advised the residents to stay indoors and refrain from wandering around during the May 13 Incident, but his pleas were often ignored (17B-2000 A11). As a last resort, he had to take drastic measures by requesting law enforcement personnel to discharge their firearms into the air in order to disperse the crowds and send them back to their homes (17B-2000 A11). Although the crowd numbered in the thousands, they scattered and ran away (17B-2000 A12). If they had refused to disperse, the team led by Xian Sheng would have resorted to shooting them for violating the Emergency Ordinance (17B-2000 A12).
Breaking Racial Barriers in Kampung Baru
Following the 513 incident, Xian Sheng was the first person of Chinese ethnicity to enter Kampung Baru (02-1999 C3). Parliamentarian Idris Basari stated that after the 13 May incident, “no person of Chinese ethnicity had dared to venture into Kampung Baru” (02-1999 C7). He identified Xian Sheng (Chew Choon Ming) as the first Chinese individual to enter and mentioned that they would safeguard him from any untoward incident within Kampung Baru (02-1999 C7). Idris Basari subsequently informed both Chinese and Malay people that Xian Sheng was the first Chinese person who had dared to step foot into the area (02-1999 C9).
Recognition of Service
For the courage shown during the race riots of 13 May 1969, Xian Sheng was awarded the Sijil Penghargaan (Certificate of Appreciation) from DYMM Yang Di-Pertuan Agong, Tuanku Ismail Nasiruddin Shah, on 31 August 1969 (17B-2000 A10, 19A-2000 D1). He noted that despite this recognition, he did not use the certificate for personal gain (19A-2000 D1).
Miracles performed by Xian Sheng
The Nature and Purpose of Miracles in Baitiangong
Xian Sheng is a Disciple of GOD and over the years, he has demonstrated miraculous feats, such as raising the dead (21B-2000 note11). However, he refrains from exploiting the temptation of miracles to convince people to follow him to pray to the CREATOR (21B-2000 note11). He stressed the importance of the fourth Spiritual Guideline – ‘Knowledge and Understanding’ – which relies on our Analytical Mind and Logical Thinking as the key to saving our souls (21B-2000 note11). This approach is vital because the Devil also possesses the ability to perform similar miracles to Xian Sheng (21B-2000 note11). If anyone places their faith solely on miracles, the Devil could deceive them to stray away from praying to the CREATOR (21B-2000 note11). Xian Sheng stated many times that GOD could not be bothered to grant blessings as this would defeat the purpose of our life examination (04A-2000 note8). Witnessing or experiencing miracles is not the catalyst that leads to one changing themselves to pray to the CREATOR (22A-2000 E14). Miracles are not the deciding factor (22A-2000 E14).
Miracles of Physical Healing
Xian Sheng shared his personal experience of losing the use of his right arm after a motorcycle accident in 1997 (38A-2000 V8). The final verdict from the specialist was that Xian Sheng’s hand was beyond treatment, and he would have to adapt to the disability (02A-2000 G27). Xian Sheng asked GOD, “How can I give my mind, body, and soul to you in prayer when I can’t even lift my hand?” (02A-2000 G5). A Voice responded, “You do so in this manner,” and Xian Sheng found both hands were raised involuntarily, extending toward the sky (02A-2000 G6). From that moment, Xian Sheng regained complete motor control of his right hand (02A-2000 G7). His hand started working again although his muscles have clearly atrophied due to months of inactivity (15A-2000 H14).
Xian Sheng also performed healing for others. In Balik Pulau, he looked for an old man who was unable to walk anymore (05A-2000 C4). Xian Sheng proceeded to heal his legs and he happily walked all over the town to show everyone he was walking again (05A-2000 C4). In another instance, he visited an elderly man in a hospital (21B-2000 E10). A doctor had used a reflex hammer to test the man’s knees, but the legs did not respond (21B-2000 E10). After the doctor left, Xian Sheng recited the prayer while making hand gestures over the man’s head and legs (21B-2000 E12). The elderly man’s legs began kicking vigorously by themselves while he was in a dazed state (21B-2000 E14). The man got down from the hospital bed and exclaimed, “Hey, I can walk!” (21B-2000 E18).
Xian Sheng’s father was also healed by him (21B-2000 E3). His father, in his late 80s, was unable to walk (21B-2000 E4). Xian Sheng placed his hand on his father’s leg, recited the prayer, and told the leg that it better walk to let his father walk (21B-2000 E3). Even at the remarkable age of 94, his father continued to walk up and down a steep three-storey outdoor staircase (21B-2000 E7). Furthermore, Xian Sheng healed a lady former follower via astral travel (22A-2000 E1). His soul travelled to the hospital while he was meditating at the school where he taught (22A-2000 E1). The lady, though unconscious, perceived his presence and said Xian Sheng brought along two spiritual doctors who healed her (22A-2000 E3).
Control Over Life and Death
Xian Sheng demonstrated the authority to prolong life or allow for departure. Brother Chew Kwai Fong was in a comatose state and beyond medical help (09B-2000 C5). Xian Sheng massaged his stomach and instructed it to empty everything inside the bowels (09B-2000 C6). Brother Chew subsequently defecated and awoke from his coma (09B-2000 C7). Xian Sheng informed the family that he had given the father exactly one year of life and not a single day more (17B-2000 D10). Exactly one year later, the father was hospitalised again, and following Xian Sheng’s instruction to the sons to pray for their father’s soul to depart, the father passed away peacefully (17B-2000 D15, 31A-2000 J11).
In another case, Brother Ah Seong requested that Xian Sheng extend his life so that he could see his son grow taller than him (31A-2000 K4). Xian Sheng extended his life for a few years (31A-2000 K4). When the kidney problem resurfaced, Xian Sheng pointed out that the son was now taller and bigger than the father (31A-2000 K6). Xian Sheng told him to accept his impending death, and he passed away less than a week later (31A-2000 K9).
Xian Sheng also prayed for Brother Ong Swee Tow to pass away (20A-2000 B10). Brother Ong had expressed a desire to join his wife in death (20A-2000 B9). When Brother Ong fell into a coma, Xian Sheng knelt to pray, requesting that GOD not let him live but allow him to depart with his wife (21B-2000 D3). Shortly after the prayer, Xian Sheng received a phone call informing him of Brother Ong’s demise (21B-2000 D8).
Remote Sight and Bilocation
Xian Sheng possessed abilities beyond ordinary humans. He once recounted a preaching session where he was physically in one house but told the group he was simultaneously at another house (22A-2000 E6). Shortly after, a woman barged in to say she had just seen Xian Sheng at the other house, totally oblivious that he was already sitting there with the group (22A-2000 E6). Xian Sheng explained that he does not require being in a state of meditation to be able to be in two different places simultaneously (22A-2000 E10).
During an out-of-body experience before he began preaching, a “Voice” instructed him to go to a location to destroy idols (33A-2000 I6). Xian Sheng, dressed in his official white attire, saw white flames emanating from both his forearms (33A-2000 I7). By thought, he teleported onto an aeroplane with no pilots and travelled to a place filled with temples (33A-2000 I8). He pointed his hands at idols, causing them to disintegrate into dust, and portraits turned into blank pieces of paper (33A-2000 I8).
Predictions and Visionary Miracles
Xian Sheng often received consciousness regarding future events. While riding his Harley Davidson at 160 km/h toward Seremban, he sensed something was amiss and slowed to a halt (31A-2000 B3). As soon as he stopped, he discovered his rear tyre was flat from a puncture (31A-2000 B3). He received a similar special consciousness while travelling to Ipoh, which prompted him to stop by the roadside just before his tyre suddenly became flat (32B-2000 E1-E3). He stated, “If I do not know, who would know?” implying his role as a Disciple of GOD allows him to foresee the future (31A-2000 I4).
In another meditation, the room he was in disappeared, revealing only pure white, and a 4-digit number appeared in front of him (04A-2000 A4). He bought the number and won (04A-2000 A4). He experimented further by requesting to win first, second, and third prizes in consecutive order, and he won exactly as requested (04A-2000 A4). He also once requested to win every single mahjong game he played from dawn to dusk to test his scepticism; despite his friends’ efforts to defeat him, he emerged the winner in every single round (22A-2000 F15).
Nature-Related Miracles
Nature occasionally acted according to Xian Sheng’s will (32B-2000 D15). During the first Spiritual Retreat at Bukit Ari in 1977, the sky was dark with clouds (17B-2000 F9). Xian Sheng led the followers to kneel and pray (17B-2000 F9). As he lifted his hands and stretched them outwards, the dark clouds parted, allowing a radiant beam of light to shine through and illuminate them (17B-2000 F9, 18B-2000 C5). Upon completion of the prayer, the clouds closed and the beam vanished (18B-2000 C5). A similar event occurred in Balik Pulau, where people laughed at him for preaching in the rain (05A-2000 C4). He knelt to pray, and a hole formed in the clouds to reveal a column of sun rays that shone down on him as the clouds dispersed (05A-2000 C4). In a different incident, after a cactus plant housing a roaming soul was moved outside his friend’s house at his instruction, a lightning strike split the pot in two, ensuring the roaming soul would never return (32B-2000 D14-D15).
October 4
The Revelation of the Baitiangong Prayer
The primary significance of 4 October is the revelation of the foundational prayer of the movement. “The specific Baitiangong prayer was revealed to him [Xian Sheng] on 4 October 1976” (21A-2000 I1). This event took place when Xian Sheng was forty years old. Although he had begun preaching in June 1976, he initially used the term “GOD” to refer to the CREATOR and utilised the Lord’s Prayer and the Al-Fatiha in his sessions (21A-2000 I3, I5). The term “TIANGONG” and the specific Baitiangong prayer “only came to him on 4th October 1976” (21A-2000 I1). Xian Sheng noted that before this date, he used the phrase “pray to the CREATOR” because many elderly individuals in the Chinese community were unfamiliar with the English word “GOD” (21A-2000 I6).
October 3: Chook Fook and the Teaching of Selflessness
The date of October 3 is also noted for its specific spiritual instruction. “Xian Sheng provided an example of how he taught followers to pray every October 3 Chook Fook, highlighting its significance over praying solely for one’s own peace and prosperity” (21A-2000 F14). This specific date is deeply “associated with the teaching to be selfless in prayer” (21A-2000 F14). Xian Sheng used this occasion to contrast the “wrong” mentality of followers who only pray for their own prosperity with the “selfless” practice of praying for the well-being and safety of others (21A-2000 F13, F14).
Historical Anniversary Celebrations and the 1982 Crackdown
Historical records within the sermons confirm that the anniversary has been celebrated in October since the early years of the movement. In October 1982, the government “declared the 6th-anniversary celebration as an illegal assembly” (24B-2000 note 7). This event was part of a “tumultuous 1980s ordeal” where the government, media, and police “falsified facts” and “framed him for inciting racial violence” (01A-1999 C4). During the 1982 celebration, the “Chinese Assembly Hall mysteriously and abruptly cancelled our reservation at the last minute,” forcing the movement to relocate the anniversary dinner to “privately acquired squatter land” used as a Holy Hall (24B-2000 note 7). Despite these challenges, Xian Sheng “shook hands” with the Minister of Home Affairs who approved the arrest orders, stating, “Datuk, you see I’m still standing. I’ve not fallen yet” (24B-2000 E3).
The Spiritual Significance of October Fasting
The month of October is also critical for the spiritual redemption of followers. “A three-day fast in the month of October is a way where a follower’s sins ‘could’ be forgiven” (13C-2000 note 1). This is described as a “one-time opportunity for that specific sin; if the sin is repeated, the three-day fast will no longer subtract it”. Additionally, the spiritual aspect of this 72-hour fast is “to let the CREATOR know that humans are still existing on Earth”.
Administrative Significance of the Date
The date of October 4 is used as a milestone for the movement’s charitable contributions. Records show that by “4 Oct 1999,” the Fasting Donation Fund had accumulated and donated “nearly RM80,000” to various welfare organisations, handicapped associations, and old folks’ homes (09B-2000 D5). This fund is composed of the RM3 donations made by followers who successfully complete a 24-hour dry fast.
New Order, The
Origins and Definition
Xian Sheng spoke at the World Chinese Conference in Mauritius in April 1992 and addressed the topic “Bush has set a new order” (05-1999 G1). George H.W. Bush initiated this new order, which was then continued by President Bill Clinton (05-1999 G2). The New Order arose following Iraq’s invasion of Kuwait; because Kuwait was much smaller than Iraq and vulnerable to bullying, the United States launched a military campaign to expel Iraqi forces, thereby establishing the New Order (05-1999 G3). Fundamentally, “The New Order symbolises the willingness of powerful nations to offer assistance” (05-1999 G9). This framework suggests that powerful and capable countries should offer assistance whenever needed (05-1999 G14).
Moral Justification and Responsibility
Xian Sheng emphatically rejected the notion that powerful nations should turn a blind eye to aggression, even if conflicts are portrayed as internal struggles, stating this was unacceptable regardless of religion or ethnicity (05-1999 G8). He taught that “people have no right to kill another person” and the only exception to non-interference is when organisations like NATO act to protect and assist those being bullied or targeted for massacre (05-1999 M2). The New Order represents a shift where capable nations provide military and political assistance rather than ignoring oppression (13B-2000).
The Role of Regional Organisations
Xian Sheng advocates for a New Order where regional organisations such as ASEAN take responsibility for the safety of people within their area. He argued that ASEAN should intervene regardless of who the instigator may be if one race were to massacre another race within the region (05-1999 H1, H2). If a regional government fails to deploy its military to intervene and allows violence to continue, then the regional organisation should take the initiative to step in and end the violence (05-1999 H4). Xian Sheng stated that if ASEAN remains silent on matters such as widespread racial violence or situations where soldiers are directly involved in killings and arson, “then ASEAN would be a useless organisation, and it would be better for it to be disbanded” (05-1999 H7). He concluded that when regional bodies fail to protect minorities, “the emergence of a New Order is justified” (05-1999 H10).
Practical Examples and Failures of Intervention
Xian Sheng used modern geopolitical events to illustrate how a New Order should function. He affirmed that “NATO’s actions in Europe to prevent ethnic cleansing” against Kosovo Albanians were “the right thing to do” (05-1999 F16). Conversely, he highlighted the failure of this mindset in Southeast Asia, referring to May 1998 in Indonesia when the ethnic Chinese minority was scapegoated. He noted that “Not a single country within ASEAN spoke out against the anti-Chinese violence” (05-1999 M4). He remarked that if ASEAN fails to prevent ethnic killings, “it should be disbanded, as it is a useless organisation” (05-1999 M11). He maintained that “ASEAN should have acted like NATO, which intervened to halt the killing of Kosovo Albanians” (05-1999 M10). He also cited the massacre of the Madurese in Kalimantan between 1996 and 1997 as a situation where regional intervention was necessary (05-1999 H3).
Clarification in the Court of Law
The concept of the New Order was a point of contention during Xian Sheng’s legal battles. An opposing lawyer misinterpreted his argument as a treacherous call for the Chinese military (the People’s Liberation Army) to intervene in Malaysia to address racial discrimination (05-1999 G11). Xian Sheng denied this, clarifying that “he was explaining the concept of a New Order, where strong and capable countries assist those being bullied, to the court” (05-1999 G12). He reiterated that he was not requesting a specific foreign military intervention but was explaining a general principle of global justice where the strong help the weak to ensure fairness for all (05-1999 G13, 13B-2000).
Plane of Nothing
Definition and Nature of Nothing
The CREATOR created Nothing as the void in which HE created Heaven, Hell, the universes, and all other dimensions (21B-2000 note11). This domain is an immeasurable void without definable top or bottom boundaries (21B-2000 F5). Within this vast expanse, our physical universe exists as one of the countless physical planes and dimensions that intersect one another and occupy the same space within Nothing, yet remain immaterial and invisible to each other as they occupy different dimensions (21B-2000 note11). Xian Sheng stated that “all of creation is contained within Nothing” (06B-2000 A17). Because everything is created from Nothing, it is said that “Nothing has got everything” (21B-2000 F4).
The Role of Divine Beings
The Plane of Nothing is a unique realm within the void where the Disciples, Messengers, and a vast population of inhabitants who serve the CREATOR reside (21B-2000 note11). Xian Sheng, Jesus, and Prophet Muhammad came to Earth from the Plane of Nothing and, upon the death of their physical bodies, returned to the Plane of Nothing (21B-2000 note11, 39A-2000 E16). Xian Sheng refers to his eventual departure from Earth as his “Return to the Plane of Nothing” (26A-26B-2000 J5, 29A-29B-2000 A2). Geographically, the Plane of Nothing can be imagined as the outermost expanse of Nothing if Nothing is viewed as an irregular spherical shape (21B-2000 note11).
Creation and Manifestation by Thought
In the dimension of Nothing, whatever an individual visualises manifests into existence, a process known as “Creation ex nihilo” or creation out of nothing (02-1999 D12). Xian Sheng explained that he possesses the power to create within this realm: “Xian Sheng himself can create anything in the Plane of Nothing. All he has to do is to think of something and it would manifest before him” (06B-2000 note4). To illustrate this power, Xian Sheng revealed that within the Plane of Nothing, “he even created the most beautiful girl in the whole world with his thoughts” (21B-2000 F4).
The Absence of Time and Logic
Time has no meaning in Nothing; in those dimensions, time is irrelevant (07A-1999 S1). This lack of temporal measurement distinguishes the planes within Nothing from the time-bound existence on Earth. Furthermore, Xian Sheng clarified that while he previously mentioned a “position in Nothing,” it is more accurate to describe these areas as “dimensions within Nothing” (02-1999 D13).
The Search for the CREATOR
Despite the Plane of Nothing being the origin of Divine Beings, the CREATOR remains elusive within it. Xian Sheng “revealed his efforts to search for GOD within the domain of ‘Nothing,’ yielding no success” (21B-2000 F5). He elaborated that because Nothing is an immeasurable void with no top or bottom, his search for GOD was an “insurmountable undertaking” (21B-2000 F5). He concluded that “GOD exists beyond the confines of ‘Nothing’” and noted that neither Jesus nor Prophet Muhammad has managed to find GOD either (21B-2000 F5, F6).
Meditation and Experiences of Nothingness
Many individuals who meditate and journey to a dimension of Nothing are unaware of where they were and the reasons for their presence there (02-1999 D11). Xian Sheng recounted a personal experience where, during meditation in his room in Kepong Baru, he opened his eyes to find that his entire room had vanished, leaving him in “complete nothingness” or “pure white” (22A-2000 F8, F12). It was within this state of nothingness that a four-digit lottery number materialised before him as part of an experiment (22A-2000 F12).
Praying to the CREATOR
The Definition and Name of the CREATOR
Baitiangong essentially means praying to a CREATOR that is devoid of form and shape (38A-2000 J1). The term TIAN GONG 天公 refers to the highest and biggest authority above the sky, which Baitiangong followers refer to as the CREATOR (33A-2000 E9; 38A-2000 A9). There is only one CREATOR, not two or more, regardless of whatever name we assigned to HIM, be it GOD, ALLAH, or YAHWEH (13A-2000 A10, A13). If there were two CREATORS, the natural laws of the planet, such as its rotation, would be in a state of devastating disorientation (13A-2000 A17). Praying to the CREATOR is a reality that should not be forced onto individuals (18B-2000 F1).
The Proper Posture and Method of Prayer
To pray to the CREATOR, we are to kneel down, clasp our hands together, and face the sky to pray spontaneously (08-09-1999 Y3; 38A-2000 J10). Kneeling down is the sign of the highest and utmost respect that humans can accord to the CREATOR (17B-2000 D37). This specific posture, with hands clasped and facing upwards, enables individuals to exert their brainwaves from the brain outwards toward the Plane of Nothing and beyond (21B-2000 G5). The CREATOR requires no physical objects, paraphernalia, or intermediaries from humans; using nothing but our own hands is the best way to pray (08-09-1999 Y4, AA2; 38A-2000 J10).
The Mental and Spiritual Dimensions: Mind, Body, and Soul
Xian Sheng taught that followers must pray to the CREATOR with their mind, body, and soul, treating them as three separate and distinct entities (21A-2000 G2, H1). Praying with the mind is described as praying as though without the body; for example, concentrating so intensely on the sky that physical obstructions like window grilles seem to vanish (21A-2000 H2). The body prays through the physical posture of kneeling, while the soul, which is interlinked with the body, also participates in the prayer (21A-2000 H3, H4). Through consistent physical action, the soul is trained to kneel and pray automatically upon the death of the body (21B-2000 note5; 27A-27B-2000 O7).
Historical Roots and Ancient Chinese Tradition
Praying to the CREATOR is not a new-age development, but an ancient practice that the Chinese followed long before the emergence of Christianity and Islam (13B-2000 H1; 39A-2000 N8). The earliest iteration of the Chinese character for “pray” or “worship” was a hand-drawn pictograph depicting a man kneeling with clasped hands (38A-2000 A2). History records that the Chinese were monotheistic and prayed to “Ti” or the CREATOR more than 5,000 years ago (13A-2000 D6). This practice was later altered by Emperors who declared themselves “Sons of Heaven” (Tianzi), requiring the people to worship them instead (38A-2000 B3, B6). Xian Sheng’s purpose is to guide people back to this proper, ancient way of praying to TIAN GONG (39A-2000 N9).
The Purpose of Prayer: Saving the Soul
The most important purpose for humans on Earth is to pray to the CREATOR to save our souls (21A-2000 A2). Praying to the CREATOR serves as a “passport” for the soul to go to Heaven (09A-2000 note6). It is the only way for humans to break free from the “Vicious Cycle of Reincarnation” and avoid being reincarnated as humans again (07A-1999 C2; 21B-2000 C2; 33A-2000 N3). While the physical body is transient, the soul is the reality and it is eternal (13A-2000 C1).
The Perspective of the CREATOR
The CREATOR did not actually ask humans to pray to HIM, as HE is not so naive and requires nothing from us (07B-2000 D2; 21B-2000 C1). The CREATOR created everything—including the five elements of metal, wood, water, fire, and earth—for human use without charging a single cent (38A-2000 J12-J13; 39A-2000 O5-O7). It was Xian Sheng who asked humans to pray to the CREATOR because he understands the benefits for the soul (13B-2000 I12; 38A-2000 J11). Xian Sheng advocates praying to “trouble” the CREATOR through persistent requests, much like a man persistently knocking on a baker’s door at night until his request is granted (09B-2000 C4, C10; 21B-2000 C5).
The Three Essential Requests in Daily Prayer
Praying to the CREATOR should ideally occur twice a day: once upon waking and again before retiring for the night (38A-2000 N1). There are three main requests that should be included (09B-2000 note4):
- Pray for the Saints: Request the CREATOR to bless all the saints in Heaven—regardless of their former religion—with a better or higher place (21A-2000 F2-F3; 38A-2000 M2, M4).
- Pray for the Ancestors: Request the CREATOR to forgive, pardon, and lessen the sins of all ancestors, from the earliest origins in Africa and China to the present, and if deserving, grant them a place in Heaven (21A-2000 F6-F10; 38A-2000 M5).
- Pray for the Family (Chook Fook): Request blessings for safety in daily life, good health, smooth work careers, and that all aspirations and wishes come true for family members (21A-2000 F14; 38A-2000 U19).
Principles of Prayer: Unconditionality and Selflessness
Praying to the CREATOR must be offered freely and willingly, without any terms and conditions (02A-2000 G2). Individuals should not negotiate with GOD or make their prayer dependent on being healed or receiving rewards (08A-2000 C3; 21B-2000 E13). The act of praying should be selfless; in Baitiangong, followers pray for the well-being of others and for all saints, rather than focusing solely on personal prosperity or winning the lottery (21A-2000 F13-F14; 38A-2000 U20). True praying requires the use of one’s analytical mind and logical thinking to realise the existence of the CREATOR (21A-2000 F21).
Practical Benefits and the Elimination of Superstition
Praying to the CREATOR leads to the abandonment of superstitions and taboos (38A-2000 U2). Followers no longer fear roadside shrines, the dark, or “bad luck” dates like funerals during Chinese New Year because they “Fear Nothing except the CREATOR” (21A-2000 A9-A10; 33B-2000 J2; 38A-2000 U6). It encourages a life of integrity where one avoids cheating, lying, or fraud, knowing that everything done is recorded within the soul and cannot be hidden from the CREATOR (38A-2000 G3, N5). Furthermore, it teaches followers to be responsible “Whole Men,” fulfilling roles in the political, economic, social, cultural, and spiritual spheres (05-1999 N2).
Preaching
The Definition and Responsibility of Preaching
The most important thing for an individual to do for their own life is to preach Baitiangong to another person to save their soul (05A-2000 A2). A rich life is defined as one that can successfully convince another to pray to GOD, as this is the best thing a person can do for their life (05A-2000 A3). Convincing someone to pray to GOD to save their soul is considered the highest responsibility in Baitiangong (05A-2000 A5). Preaching is the highest responsibility one can undertake to take care of their own life (05A-2000 B4). An individual must preach to others to convince them to pray to the CREATOR because one must know how to love others in order to know how to love oneself (05A-2000 B6). Xian Sheng urged all followers to ramp up their preaching activities (02B-2000 B2). Followers should treat it as a personal responsibility to talk about and preach Baitiangong wherever they go (07B-2000 B1). Followers must accept it as their personal responsibility to talk and preach Baitiangong to everyone they meet (07B-2000 B3).
Time Management and Dedication
Xian Sheng asks each follower to dedicate just two hours of their day to preaching Baitiangong to friends (07A-1999 J5). Out of the 24 hours in a day, he requests that they set aside those two hours specifically for preaching activities (07A-1999 J5). Followers might alternate between two hours spent reading Baitiangong books and two hours devoted to preaching Baitiangong (07A-1999 J6). No matter what work a follower does, they are asked to set aside just two hours to take part in Baitiangong activities or to preach Baitiangong (07A-1999 O2). If this were done, Baitiangong’s growth would be truly remarkable (07A-1999 O3). Using time to read Baitiangong Anniversary books will deepen a follower’s understanding and strengthen their ability to preach (07A-1999 R8). Elderly and retired followers should preach until the day they pass away (29A-29B-2000 E12). Followers must be earnest in their preaching so that, during harsh economic climates, they remain principled (08-09-1999 R4).
Methods for Effective Preaching
Effective preaching does not involve telling someone that their spiritual understanding is poor or asserting that they are wrong while claiming to be right (28A-28B-2000 I14). When it comes to spiritual understanding, there is no such thing as right or wrong as it is a subjective matter (28A-28B-2000 I15). One cannot just walk up to a person who has been praying in their own way for years and tell them they are wrong; instead, one should explain what Baitiangong does and if they accept the explanation, they may realise they are wrong (28A-28B-2000 I15). Preachers must not turn belligerent and say others’ knowledge is low (11A-B-2000 A7). Preaching should be done on one’s own merits and followers should not keep saying “Xian Sheng says” or “Xian Sheng this, Xian Sheng that” (14A-2000 A3).
A preacher must have the courage to talk to others (14A-2000 A8). One method is to stop a conversation with a friend at 4.00 pm on a Sunday and ask to use their balcony to pray (14A-2000 A9). By kneeling down and praying in full view of a friend, they will likely be curious and enquire what was done (14A-2000 A11, A12). Once a friend’s doubts are addressed, they will be more willing to listen and the follower can continue to slowly explain Baitiangong (14A-2000 A25). Preachers can talk about the Baitiangong Way of Obsequies or “Chook Fook” to show that Baitiangong is not selfish (14A-2000 A26, A27). Preaching must be factual and supported by materials like books (13C-2000 A1). Followers should have a folder containing relevant information like materials on “Jesus lived in India” or the ancient Chinese word for pray (14A-2000 A1). We should only talk about such topics if we have evidence on hand (13C-2000 A3).
Preaching to Family and Children
Preaching should start with one’s family first (29A-29B-2000 H5). Parents need to get their children to sit down and preach to them (29A-29B-2000 H5). It is acceptable for parents to engage in debates with their children regarding their perspectives on the good and bad of Baitiangong (29A-29B-2000 H5). Parents must sit down with their children and discuss openly and frankly by asking for their opinion on what is wrong with Baitiangong (15A-2000 B16). Parents should encourage their children to participate in the Annual Spiritual Discussion and Sunday meditations to learn for themselves (16A-2000 E9). Failure to provide children with Baitiangong teachings or spiritual discussions means parents cannot hold them responsible for embracing other religions (18A-2000 C14).
The Role of Knowledge and Evidence
Baitiangong followers must be knowledgeable so they can convince their children or others of the truth when they hear conflicting doctrines (15A-2000 B21). Followers must read to equip themselves and become knowledgeable so they can talk and preach (15A-2000 C7). Attending the Annual Spiritual Discussion provides the necessary information to equip oneself to preach (18A-2000 C3). If one does not want to learn, they cannot preach (16B-2000 C7). Followers should know the founder’s history because if someone asks and they are unable to answer, they cannot preach effectively (16B-2000 C8). Preachers can use the ancient Chinese character for pray to prove that Chinese people knelt to pray thousands of years before Jesus and Muhammad (14A-2000 A4). Carrying a card with this pictogram is important to counter those who might mock or doubt the claim (14A-2000 A22, A23).
Preaching in China
Xian Sheng believed Baitiangong is very suitable for people in China because they had stopped praying to deities for a long time during the early communist era (02B-2000 D1, D2). If they started praying again and accepted Baitiangong instead of reverting to traditional deity worship, it would be the best-case scenario (02B-2000 D3). Followers in China must shoulder the responsibility and claim ownership of the Spiritual Movement rather than being dependent on financial support from Malaysia (02B-2000 D5, D7). Xian Sheng suggested setting up a Travel Agency in China to use the opportunity to preach to Chinese tourists visiting Malaysia (02B-2000 D10). Xian Sheng personally funded RM86k for China’s preaching activities because many Malaysian Chinese were “blind” and he hoped the Chinese in China would not be (11B-B-2000 B4, B6, 24B-2000 F6, F7).
Challenges and the Purpose of Outreach
Preaching is not an easy responsibility; even Xian Sheng faced a hard time convincing people to pray to the CREATOR (05A-2000 B7). Prophet Muhammad only had three followers after four years and about thirty-three followers after ten years due to the difficulty of preaching to ardent idolaters (05A-2000 C2). Even miracles, such as healing an old man’s legs, do not always lead people to change and pray to the CREATOR (05A-2000 C4). Preaching against existing belief systems can sometimes lead to being jailed (30A-30B-2000 H9, H11). If someone tells us Baitiangong is right, we should oblige and move on, but must keep preaching wherever we go without engaging in arguments (39B-2000 I15). The most crucial mindset to impart is that Baitiangong is the right way and has no negative downsides (39B-2000 I9). If the number of followers increased significantly through preaching, the government would be more likely to formally recognise the movement (07B-2000 A4).
Principles
The Foundation of Baitiangong Principles
Baitiangong is the biggest change for any individual as it changes the individual’s core principles until they pray to the CREATOR with their mind, body, and soul (29A-29B-2000 F6). There could never be two Baitiangong movements because the Spiritual Guidelines are clear, concise, and straightforward (02-1999 F7). Firstly, there is only one CREATOR, and all of us pray to the CREATOR (02-1999 F8). Secondly, we fear nothing except the CREATOR (02-1999 F8). And thirdly, all of us practise ‘Think Good, See Good, Hear Good, Speak Good, and Do Good’ (02-1999 F8). Followers should interpret and understand all information in line with what Baitiangong is, using Baitiangong’s principles and teachings as the framework (03-1999 O14).
The Principle of Truth and Honesty
Xian Sheng emphasised a principle he had often shared with the followers: “Don’t even tell lies for me” (01A-1999 G1). He stressed that followers should either speak the truth or remain silent (01A-1999 G1). In all dealings—regardless of skin colour, be it Malay, Caucasian, or Indian—followers must rely on facts and sound reasoning (08-09-1999 G1). A Baitiangong person does not tell lies; if they choose to tell lies, they must bear sole responsibility for their actions (22A-2000 F2, J16). Followers who understand the Realisation of Self possess principles and do not lie or cheat (08-09-1999 AG7).
Responsibility, Punctuality, and Personal Conduct
Punctuality is a crucial element of having principles in life (26A-26B-2000 F7). If an individual cannot be punctual, they should never agree to transport anyone, as failing to be punctual is a lack of principles (26A-26B-2000 F3, F7). If our principles are important, then we would have to prioritise principle over leisure (11B-A-2000 A2). An irresponsible individual is fundamentally one without principles (08-09-1999 AH6). To protect the lives of other humans, one must have principles in life (26A-26B-2000 I14). People who are indecisive and keep flip-flopping in their decisions are described by Xian Sheng as lacking in principles (31A-2000 G18). We must be serious in our endeavours and earnest in our preaching so that followers are willing to accept even the lowliest jobs rather than resorting to robbery, lying, or cheating (08-09-1999 R4).
The Principles of Equality and Fairness
True equality is the hallmark of Baitiangong’s teachings (09B-2000 D11). This is seen in specific procedural principles: the principle for donation is that one can only donate RM3 after fasting for 24 hours, regardless of whether the follower is a millionaire or penniless (09B-2000 D8). The principle for obsequies is that regardless of a person’s wealth or high social standing, all will have to kneel down to pray to the CREATOR (09B-2000 D9). The principle for Chook Fook is similar, where even a billionaire prays for safety, health, and success for the family they visit (09B-2000 D10). From a principles perspective, Xian Sheng advocated for fairness; for example, if he intended to separate couples working on the same premises to maintain good management, he should separate all couples to maintain fairness (27A-27B-2000 G1, G2). Good management practices should leave no room for compromises (27A-27B-2000 G5).
Analytical Mind and Knowledge
Followers must use their analytical mind and logical thinking to dissect information and voice their opinions (02-1999 A8). Self-realisation is founded upon the “Five Constant Virtues” (Wǔcháng) of Confucianism: Benevolence (Rén), Righteousness (Yì), Propriety (Lǐ), Wisdom (Zhì), and Trustworthiness (Xìn) (08-09-1999 P3). These principles dictate how an individual should conduct their worldly affairs (08-09-1999 P8). Knowledge is the best power, and it gives the ability to find the “Heavenly tower” or the highest place in Heaven (33B-2000 C1-C3).
Principles in the Afterlife
Fear Nothing Except the CREATOR is an essential part of the Realisation of Self (08-09-1999 S1). A person whose soul argues that he is praying to the CREATOR may still lack principle; if one lacks principle, spiritual protection—such as during a disaster—may not save them (08-09-1999 AH7). Those who have passed away will know what is right and what is wrong because their souls bring along their consciousness (17B-2000 G3, C5).
Prophet Muhammad
The Nature and Mission of the Prophet
Xian Sheng stated that in Islam, Prophet Muhammad is considered the final prophet in a long line of prophets—starting from Adam and including Jesus—within the Abrahamic religions (03-1999 S9). Prophet Muhammad came to teach the people to pray to the CREATOR (13B-2000 C7). Xian Sheng clarified that Muhammad knelt down, faced skywards, and prayed to the CREATOR of the universe and all and more than that (13A-2000 B2, B3). Muhammad used the same form of praying that affords the highest respect to the CREATOR, the form where one can project prayer from the forehead by kneeling down, hands clasped and facing skywards (13A-2000 D3, D4). Like Xian Sheng and Jesus, Prophet Muhammad has never seen GOD (21B-2000 B10, F6). Xian Sheng revealed that in their soul-to-soul meetings, Jesus and Prophet Muhammad both stated that human beings are stupid (38A-2000 J4, J5).
Preaching and Challenges in Mecca
Preaching was very difficult for Prophet Muhammad among the ardent idolaters in Mecca during that era (05A-2000 C2). Consequently, Prophet Muhammad only had three followers after the first four years and about 33 followers after ten years (05A-2000 C2). In the end, he had to flee to Medina to escape the assassination attempts on his life and his followers’ lives (05A-2000 C2).
Assassination Attempt and the Flight to Medina
During the time of Prophet Muhammad, the Quraysh tribe of Mecca decided to assassinate him by sending multiple young men from each Quraysh clan to strike him down with swords (01A-1999 G5). When these young men asked where Muhammad was, his followers would claim to be Muhammad and were struck down and killed (01A-1999 G5). This was how Muhammad managed to escape from Mecca and flee to Medina, as many of his followers sacrificed their lives to help him slip away (01A-1999 G6).
Marriages and Domestic Life
Xian Sheng stated that Prophet Muhammad had twelve wives (03-1999 A8, B3). In Islam, a man is permitted to have up to four wives at once, provided he treats them all with equal fairness and justice, but Prophet Muhammad could have more than four (03-1999 B2, B3). Aisha bint Abi Bakr is recorded as his third wife (03-1999 A2). Favouritism is forbidden in Islam as husbands must treat all wives equally; therefore, Prophet Muhammad could ill afford to have a favourite wife (03-1999 B15). However, it is speculated that Aisha was his favourite because she was his primary caregiver during his illness and he died with his head in her lap (03-1999 B13, B16, L17).
Illness and Death
The Prophet passed away in Aisha’s quarters while his head lay in her lap (03-1999 B7). On the morning of his death, some Muslims at the mosque were taken by surprise because they believed his health was improving (03-1999 B8). Abu Bakr had even sought permission to visit his wife at a place called al Sunh, convinced the Prophet was getting well (03-1999 B8, B10). Instead, the Prophet died, and Aisha laid his head down on a pillow and began to cry in bereavement with the other women of the house (03-1999 B7, B12). At the time of his death, approximately 5% of the Arabian Peninsula’s Arab population had embraced Islam (03-1999 C11).
The Denial of Death and ‘Umar’s Threat
Upon hearing the news, ‘Umar bin al-Khattab could hardly believe the Prophet had passed away (03-1999 C2). He perceived the Prophet’s motionlessness as a coma from which he would soon emerge (03-1999 C2). ‘Umar proclaimed at the mosque that the Prophet had not died but had gone to join his Lord, just as Moses had absented himself for forty nights (03-1999 C7, C9). ‘Umar threatened that any man who dared to perpetrate the rumour of Muhammad’s death should have his arms and legs cut off (03-1999 C7, C8). He further proclaimed that those who spoke of the death were hypocrites who would suffer the cutting of their arms and necks by Muhammad upon his return (03-1999 D1, D2).
Abu Bakr’s Proclamation and the Reality of Death
Abu Bakr returned from al Sunh and went straight to Aisha’s quarters, where he uncovered the Prophet’s face and kissed it, acknowledging that he had tasted the one death decreed by GOD (03-1999 F2, F3). He then went to the mosque and addressed the crowd: “O Men, if you have been worshipping Muhammad, then know that Muhammad is dead. But if you have been worshipping GOD, then know that GOD is living and never dies” (03-1999 F5). He recited Surah Al-Imran (3:144), which states: “Muhammad is but a prophet before whom many prophets have come and gone. Should he die or be killed, will you abjure your faith?” (03-1999 F6). Upon hearing this, ‘Umar fell to the ground, shattered by the certainty that the Prophet was truly dead (03-1999 G1).
Burial Preparations and Final Repose
There was a dilemma regarding how to dig the grave, as the Makkans dug flat bottoms while the Madinese dug curved bottoms; ultimately, Abu Talhah the Madinese was commissioned to dig the grave (03-1999 L1, L3, L8). The Prophet was buried where he died, based on a statement from Abu Bakr that prophets should be buried wherever they die (03-1999 J11, J12). His body remained unburied for some time while succession was disputed (03-1999 J2, J3). The body was washed by his next of kin, including ‘Ali ibn Abu Talib and Usamah ibn Zayd, while remaining covered by a nightgown (03-1999 J13). It was noted that the body emitted beautiful smells during the washing (03-1999 J14). The Prophet was wrapped in three shrouds and buried on a Tuesday night in the year 10 A.H. (03-1999 J16, L10). He was laid to rest in Aisha’s quarters, where Abu Bakr and ‘Umar were also later buried (03-1999 L12, L15).
Succession and the Division of the Ummah
Immediately after the Prophet’s death, and even before he was buried, the early Muslims began dividing into factions to reorganize leadership (03-1999 G7, G8, J20). Two main groups fought for the right of leadership: the Muhajirun (emigrants from Mecca) and the al Ansar (helpers from Medina) (03-1999 G6, G12). The Ansar gathered around Sa‘d ibn ‘Ubadah, while the Muhajirun gathered around Abu Bakr (03-1999 G6). This conflict occurred because there was no preparation for continuity of leadership (03-1999 H11). Eventually, ‘Umar nominated Abu Bakr, and the difference was dissolved as members of both camps gave their oath of fealty (03-1999 I1, I2). This early division led to the current existence of more than 70 groups within the Muslim community (03-1999 J20).
Teachings on Prayer and Justice
Xian Sheng noted that Muhammad taught his followers to pray directly to the CREATOR, yet the community later fragmented into 77 sects (13B-2000 C7, C10). In the Muslim world of Prophet Muhammad’s time, punishment by amputation was common (03-1999 E13). The practice of cutting off hands was carried out during the Prophet’s era, and ‘Umar’s threats suggested that Prophet Muhammad ordered the chopping of hands and necks (03-1999 D4, P2). However, Xian Sheng clarified that in Baitiangong, followers are not allowed to chop off others’ hands except in self-defence (03-1999 E1, E12).
Reincarnation, Vicious Cycle of
The Nature and Mechanics of Reincarnation
Reincarnation is explained through the perspective of the soul’s journey along parallel timelines. While the timeline of the human body progresses in a straight line, the soul follows a semicircular timeline (07A-1999 B9, B11). When a human life ends, the soul departs the linear timeline and enters a different dimension, eventually returning to rejoin the Earth timeline as a baby to begin the journey anew (07A-1999 B10, B11). Reincarnation is thus regarded as a semicircle within the timeline of the physical universe (07A-1999 B13). This process can only occur in a future time, as it is impossible for a soul to reincarnate into the past (07A-1999 G8). Every individual carries these two distinct timelines: one tied to the body and one belonging to the eternal soul (07A-1999 G6).
The Vicious Cycle of Reincarnation
The repetitive nature of being reborn is described as the “Vicious Cycle of Reincarnation” (07A-1999 C1). This cycle means humans will keep reincarnating again and again, living endlessly as if time were a circle (07A-1999 C2). It is because of their “inherent evil nature” that humans are reincarnated; souls may have suffered in Hell for past sins, but if their evil nature remains, they will continue to reincarnate until they cease the process altogether on Earth (35B-2000 B2). Most humans on Earth—approximately 99.9%—have reincarnated from Hell after completing their punishment (09A-2000 B11). Souls may reincarnate hundreds, thousands, or even millions of times across any of the habitable planets throughout the universe (02B-2000 note5).
Breaking the Cycle
The primary purpose of praying to the CREATOR and practicing spiritual guidelines is to break free from this repeating cycle (07A-1999 C1, C3). Breaking the cycle allows the soul to exist in a plane where time is non-existent and no longer essential (07A-1999 C4). To achieve this, followers must “think good, see good, hear good, speak good, and do good” (07A-1999 C3). Furthermore, escape from the cycle is only possible when an individual finally accepts the CREATOR as the “head of the household” (33A-2000 B10). Xian Sheng stated that “saving our souls is what he is all about,” with the ultimate goal being that humans no longer need to reincarnate on Earth (28A-28B-2000 I5).
Roles, Gender, and Relationships in Reincarnation
In the context of the soul, earthly relationships like parent and child are transient. The age of a soul is determined by the number of reincarnations it has undergone, not the age of its current physical body (39A-2000 J12). Consequently, a son who has reincarnated 300 times is “older” than a father who has reincarnated only 80 times (21A-2000 B15). It is entirely possible that a child was once an ancestor to their parents in a previous life (39A-2000 J8, J15).
Gender is also fluid across the cycle of reincarnation. Individuals may reincarnate as either male or female based on their choices or desires (21A-2000 B10). A study of past lives revealed that a single soul could live multiple lives, sometimes as a husband to women and sometimes as a wife to men (21A-2000 B11). Names are similarly unimportant, as they are assigned by others and change with each new life; a man named Ng Foong Huat in one life could be named Kandasamy if reincarnated into an Indian family (13A-2000 A4, 1667).
Reincarnation and Human Nature
Xian Sheng taught that human beings are born “inherently evil” (人之初性本恶) because the soul carries its persistent evil nature through thousands of years of reincarnation (35B-2000 B1, E2). Even sages are subject to reincarnation and can make mistakes (35B-2000 B6). Children possess “innate natural instinct” (天性) and draw upon experiences from past lives, which is why their innocent remarks can sometimes educate adults (33B-2000 E11, G2).
Refuting Animal Reincarnation
Baitiangong teachings explicitly reject the belief that humans can reincarnate into animals. “Humans only reincarnate back into human form. They cannot reincarnate into any animal form like a chicken” (11A-A-2000 E2). Xian Sheng dismissed the Buddhist belief in the “Great Race of the Zodiac,” where souls sequence through twelve animals before returning to human form (38A-2000 O6, O8). He argued that such tales are superstitions and that humans only reincarnate as other human beings (11A-A-2000 E11, 38A-2000 O9).
Evidence and Research
Xian Sheng supported the study of reincarnation through various means, including hypnotic regression and scientific research. He cited the work of Dr Brian Weiss, who documented a patient named Catherine who had experienced 86 distinct previous lives (21A-2000 B4, B8). Hypnosis is seen as a valid method to access the subconscious mind and retrieve past-life memories not accessible in a conscious state (11A-A-2000 D2, D3). Xian Sheng himself requested and was granted a vision of his own past incarnation as a human on Earth (04A-2000 A8). He encouraged followers to use meditation to request the CREATOR for an understanding of their own previous lives (21A-2000 B16, C2).
Roaming Souls
The Nature of Roaming Souls
Deceased individuals who remain on the earthly plane are known as “ownerless and lonely souls” or “無主孤魂” (38A-2000 W9). In Baitiangong, these entities are specifically referred to as roaming souls (38A-2000 W9). A soul with an owner would not remain on the plane of Earth (38A-2000 W9). These souls exist in the spiritual dimension parallel to Earth and cannot be seen by normal human vision (09A-2000 note7). Roaming souls exist as beings of energy and do not necessarily take on the form they once inhabited while on the physical plane (11A-B-2000 note1). However, the soul that interlocks with the body is often an exact replica of the body, sharing features such as the face, height, and skin colour (21A-2000 J2). The elements that make up the soul are different from the atoms found in the elements of the physical world (21A-2000 J3). Because the soul has different elements, it is able to pass through solid objects like doors and walls (21A-2000 J3, J4).
Reasons for Remaining on Earth
The majority of roaming souls are individuals who committed suicide, which prevents their souls from departing the earthly plane (38A-2000 W10). Committing suicide is considered a serious sin because it ends one’s examination in life prematurely, causing the soul to remain on Earth to suffer for thousands of years (09A-2000 note7). Additionally, some souls belong to those who died in vehicle accidents, harbouring deep dissatisfaction and refusing to leave (38A-2000 W10). Deceased individuals who are aware of their death but have ties to the living may refuse to leave until they have passed on a message (32B-2000 D1). Some souls are unaware that they have left the body upon death (27A-27B-2000 O7). Individuals who are so full of hatred that they desire revenge upon their death are also doomed to be roaming souls (09A-2000 note7). If a person harbours a desire for vengeance, they will likely remain in a dimension parallel to the Plane of Earth (21A-2000 D11).
Awareness and Perception
Some deceased people are not aware that they have died (32B-2000 A1). For example, the soul of Sister Lee Lee went to the General Hospital to meet a colleague as per an appointment, unaware that she had passed away at an accident site earlier that day (32B-2000 F6). Deceased souls who do not realise they have died will continue to live their life as a normal person would, though they will eventually realise something is wrong when they cannot eat or when no one responds to them (32B-2000 F1, F2, F3). While a soul does not mind their loved ones crying, the collective effect of everyone crying simultaneously makes it difficult for them to leave peacefully (27A-27B-2000 P6). The deceased can hear the living clearly, as the soul is able to hear even if the physical body was deaf in life (33A-2000 C3).
Interaction with the Living
Certain people’s eyes vibrate at specific frequencies that allow them to see other dimensions and perceive roaming souls (38A-2000 W2, W4). When an old person is close to death, they might see apparitions as they glimpse into another dimension (32B-2000 C4). Babies can also see things that are invisible to adults, which is why they may spontaneously laugh or cry when interacting with an unseen presence (33B-2000 A6, A9). In general, a roaming soul is incapable of intentionally harming a living person because it is an incorporeal entity (32B-2000 D2). However, some roaming souls who linger on Earth for a long time may develop the ability to manipulate their atomic structure to become tangible (32B-2000 D3). Xian Sheng stated that roaming souls can even rape a person (38A-2000 W14).
Sleep Paralysis and Night Encounters
Xian Sheng explained that “sleep paralysis,” where people feel a weight on their chest, is caused by a roaming soul pressing on our soul rather than our physical body (32B-2000 D5, D7). Since the soul is unable to move, the body feels the pressure and is also unable to move (32B-2000 D7). Xian Sheng recounted an experience in a haunted house where a roaming soul pressed down on him while he slept (32B-2000 D9, D10). He relaxed his body until his soul left his physical body to negotiate and eventually fight with the roaming soul (32B-2000 D11). The encounter ended when the roaming soul transformed into smoke and entered a flower pot; subsequently, a lightning strike split the pot, forcing the roaming soul to leave the area (32B-2000 D11, D14).
Location and Confinement
Roaming souls are often bound to the location of their death as part of their punishment (32B-2000 D11). An individual who commits suicide is bound to that specific location and cannot leave the surrounding area (38A-2000 W19). Roaming souls exist alongside humans but cannot interact with them, leading to extreme loneliness and rejection (09A-2000 note7). They may experience the sensation of how they died multiple times; for example, those who hung themselves may relive the pain of the noose repeatedly (09A-2000 note7).
Spiritual Assistance and Redemption
Xian Sheng emphasised that it is important for the soul to leave the Plane of Earth as soon as possible, as the soul belongs in its own plane (27A-27B-2000 P8). During obsequies, followers take turns praying for the deceased to remind the soul to kneel and pray, helping them realise they have died so they can move on (32B-2000 A4). One can negotiate or speak with roaming souls to ask for their names so that prayers can be offered for them (38A-2000 W12). Baitiangong followers pray to the CREATOR to forgive, pardon, and lessen the sins of these souls so that they may leave the earthly plane for Hell (38A-2000 W12). It is considered preferable for a soul to go to Hell to suffer and eventually reincarnate rather than remain trapped as a roaming soul (38A-2000 W13, W20). When humans pray for roaming souls, it can expand their roaming area or allow them to finally depart a haunted location (38A-2000 W19).
Sacrifice, Honour, Respect, Patience, Perseverance and Trust
In Baitiangong, the highest form of responsibility and sacrifice an individual can perform for their own life is to preach the teachings to another person to save their soul (05A-2000 A2, A5). True sacrifice is defined not just by literal meaning, but by taking care of someone else’s life to save one’s own soul (05A-2000 B6). Xian Sheng advocates that the love for GOD must exceed the love for anyone else, including parents, spouses, and children, for those serious about sacrificing themselves to preach (05A-2000 B4). In this context, marriage is considered less important than the responsibility of preaching (05A-2000 B4).
However, Xian Sheng clarifies that he does not want followers to sacrifice their lives for him, stating, “I don’t even want you to die for me” (01A-1999 G7). True sacrifice is often contrasted with the behaviour of those who exploit generosity, such as staff who receive free education and salaries only to leave immediately upon graduation (08-09-1999 P10). The classical term “成仁” (Chéng Rén) historically refers to those willing to sacrifice their lives for their country or a moral principle, representing the pinnacle of moral integrity (08-09-1999 P13, P14).
Financial sacrifice is also a significant theme. Xian Sheng personally donated RM86,000 for preaching activities in China, noting that this money came from the sacrifices of Baixian staff who worked for minimal salaries (24B-2000 B3, F6). He explains that while a bonus has temporary value, money used for preaching has eternal value that is recognised only after death (24B-2000 B2). Furthermore, the Realisation of Self requires individuals to make sacrifices during economic downturns, such as managers performing laborious tasks themselves to save their company money (08-09-1999 R1, R3).
Honour
Honour is demonstrated through the defence of truth and the keeping of promises. Xian Sheng’s son, Brother Chew Pit King, defended his father’s honour by punching a prefect who resorted to slanderous accusations when unable to win a spiritual debate (33B-2000 J3, J6). Xian Sheng supported this action, arguing that a son is justified in defending his father against baseless lies (18B-2000 D4).
Personal honour is also tied to refusing rewards for service. Xian Sheng has consistently refused honorific titles like ‘Datuk’ or ‘Tan Sri’ from the government (19A-2000 D4, D5). He takes pride in the fact that when he makes a promise, he keeps it, unlike others who pledged not to seek personal gain but later accepted titles (19A-2000 D11, D12). His sole desire is for the freedom to pray to the CREATOR in peace (19A-2000 D14).
Respect
Respect in Baitiangong involves treating all humans as brothers and sisters regardless of religion, ethnicity, or status (21A-2000 F8, 06A-2000 note3). It is essential to respect the religious rituals of others; if attending a Christian or Muslim funeral for a relative, followers should observe the rites in silence and pray in their minds rather than disrupting the ceremony (13C-2000 A4, A5, A14). Xian Sheng reminds followers, “Do unto others as you would have them do unto you” (15A-2000 D11).
Disrespect is highlighted in the actions of those who interrupt sermons with loud singing or chanting (15A-2000 D1, D4). Xian Sheng asserts that knowledgeable people respect the rituals of other faiths and will simply walk away if they do not like what they hear (13C-2000 A14). Respect also extends to parents; Xian Sheng emphasizes that even if parents are flawed, children must never raise a hand against them or berate them, as they owe their existence to them (41AB-2000 L11, L12). He uses the analogy of parents washing a baby’s backside to explain the duty of children to care for their elderly parents in the same manner (41AB-2000 N4, N5).
Finally, the Baitiangong Way of Obsequies shows respect by refusing to cheat the deceased with “hell money” or food offerings they cannot use (33A-2000 G4, 29A-29B-2000 D27). Instead, followers show respect by kneeling to pray for the forgiveness of the deceased’s soul (13A-2000 B5, 13B-2000 K15).
Patience
Patience is a fundamental requirement for spiritual progress. Xian Sheng teaches that “in any circumstances keep your cool,” meaning followers should maintain patience irrespective of difficulties (05A-2000 D1). In meditation, cultivating patience is necessary to reach a meditative state; fidgeting or looking around hinders the purpose (02A-2000 H7, H10).
Xian Sheng demonstrates patience through his self-restraint when confronted with hostility, such as when he refrained from reacting violently during a brawl at Brother Ong’s house (18B-2000 F6, 22B-2000 D7). However, he clarifies that his patience with the wrongful ways of others is limited to his time on Earth; once he returns to the Plane of Nothing, he will no longer exhibit such tolerance (29A-29B-2000 A1, A3). Patience is also required in preaching, as it may take years for a person to reach a spiritual awakening (11B-A-2000 A4).
Perseverance
Perseverance is often described through the concept of “troubling the CREATOR.” Xian Sheng teaches that if followers pray persistently, day and night, the CREATOR may eventually grant their requests (09B-2000 C4, C10). He uses the biblical example of Job, who persisted in prayer despite losing his children, health, and property, eventually being restored by GOD (07B-2000 E3, E5).
Xian Sheng’s own life is a testament to perseverance. He spent 19 years in court battles to clear his name against false accusations, eventually winning all cases (17B-2000 F1). He also persisted for seven years in legal battles against the government to ensure Baitiangong was not classified as an unlawful society, securing a precedent for freedom of religion (19A-2000 C3, C4). He urges the youth to emulate his determination, noting that it took him fourteen years to complete his education because he had to fund it himself (16B-2000 D2, D10).
Trust
Trust is a central requirement for spiritual salvation. Xian Sheng has asked followers to trust him 100%, stating, “If you wish to become saints, you must trust me 100%” (08-09-1999 AH3, AH4). He explains that “if you trust and believe in me, I trust and believe you will go to Heaven” (27A-27B-2000 note2). This trust implies that followers should do whatever he asks without question (27A-27B-2000 note2).
Trust is also listed as one of the “Five Constant Virtues” (Xìn) (08-09-1999 P3, P13). Xian Sheng notes that when he loses faith in someone—such as a staff member who refuses a simple responsibility—it is an unfortunate circumstance (26A-26B-2000 J1, J2). Trust must also be placed in the effectiveness of spiritual protection; followers must believe that kneeling and meditating during a disaster will save them (08-09-1999 AH2, AH9).
Silent meditation
The Advanced Form of Meditation
Xian Sheng is training the followers to perfect their silent meditation in the morning (09A-2000 A4). He clarified that the best form of meditation after the experimental phase is silent meditation (22A-2000 B6). Silent meditation is considered an advanced form of meditation (16B-2000 B3). It includes standard spiritual meditations like those practised in the olden days when martial arts practitioners would meditate in silence prior to engaging in Kung Fu (09A-2000 A5). The goal is to reach the level of our soul meditating (06A-2000 A8).
Rules of Silence and Conduct
It is important for everyone to practise in silent meditation (02A-2000 H2). The person in charge of meditation must ensure that no one walks around during this period (02A-2000 H3). Everyone should remain perfectly quiet and refrain from talking to each other after meditating for only a few minutes (04A-2000 B6). Followers must take meditation seriously and try their best to meditate silently for an hour (04A-2000 B6). Those who have completed their meditation must remain seated and refrain from talking and walking (06A-2000 E11). They must remain absolutely silent until everyone completes their meditation (06A-2000 E11). After completing their meditation, followers are not permitted to stand up, walk around, or speak (16B-2000 B22).
The Setting and Environmental Requirements
Silent meditation is more suited for the morning session as the air is cooler and followers would not be sweating like when they meditate under the evening sun (06A-2000 E13). To achieve this type of meditation, everyone has to sit on their own mat and sit separately and far from one another (06A-2000 A5). Everyone should sit on their personal mats and at two arm’s length away from each other so that they can lie down (04A-2000 B5). This distance is required so that followers do not hear even the faintest sounds like breathing and rustling by their neighbours (09A-2000 B1). Punctuality is essential, and the gate at the bottom of the garden is promptly locked at 7:00 am (04A-2000 B3). To be on time, followers should arrive five minutes earlier to use the bathroom and avoid interrupting discussions by leaving and re-entering the room (16A-2000 A5, 16A-2000 A6).
Exclusion of Children
Only adults should be present for silent meditations (02B-2000 A5). Parents should not bring their children to ensure they can meditate in peace without children constantly interrupting them or making noises (02B-2000 A1, 02B-2000 A2). Silent meditation requires absolute silence, and that is why children are not allowed in Sunday Silent Meditation (09A-2000 A6). Morning meditation is quieter without the presence of children (04A-2000 B1). Parents should take turns attending so that one of them can take care of their children at home (06A-2000 E6).
Separation of Family Members
Xian Sheng wanted each individual to experience their own silent meditation (02A-2000 H15). Husbands and wives, siblings, parents, and their adult children must sit separately from one another (21A-2000 C1). This is because Xian Sheng does not want anyone to think of their loved ones during meditation but to treat themselves as a lone individual (06A-2000 B3). If there are any traces of thoughts regarding anyone else, the meditation would not be successful (06A-2000 A9). For the purpose of the soul, family members should disregard their earthly ties and treat each other as brothers and sisters (06A-2000 E5).
The Mental State and Requests
The best type of meditation is when followers lose all consciousness and the consciousness leaves the body (06A-2000 A4). In silent meditation, individuals should abstain from making any requests whatsoever (22A-2000 B6). Practitioners should refrain from thinking about anything (21A-2000 C1). Once we sit down to meditate, we must clear our minds of all thoughts (09A-2000 A6). If a follower made a request when they prayed to the Creator before meditating, they must never think about that request once the meditation begins (06A-2000 B4). If one keeps thinking about their requests, the meditation could turn into imagination instead (06A-2000 A3).
Sphere of Energy
Xian Sheng does not want the sphere of energy of those meditating to overlap with that of others nearby (02A-2000 H14). A dominant individual may share their meditation experience with someone within their energetic sphere due to an overlapping sphere of energy (02A-2000 H15). Anyone who prays to the Creator possesses a sphere of light that surrounds them, and the maximum size is the distance between our outstretched hands (09A-2000 A2). When followers sit too close, the spheres of light overlap, which affects the meditation (09A-2000 A3).
Scheduling and Evolution
Xian Sheng proposed to split Sunday meditation and preaching into silent meditation in the morning and preaching in the evening (02B-2000 B10). After listening to arguments from followers unable to join morning sessions, he relented and decided to alternate between silent morning meditation for adults only and standard meditation every other week (02B-2000 C4). Silent meditation, like those practised during Spiritual Retreats, is reserved for morning meditation (06A-2000 E12). Silent meditation begins only after Xian Sheng has delivered his sermon (16B-2000 B21).
Sin
The Nature of Sin: Thought vs. Action
In Baitiangong, a clear distinction is made between having an evil nature and committing a sin. Humans are believed to be born inherently evil due to the soul’s long history of reincarnation, but this evil nature alone is not a sin (35B-2000 B1, B2, B4). Xian Sheng teaches that “evil itself is not sinful. However, when evil manifests as actions, it becomes a sin” (35B-2000 B7). For example, having bad or lustful thoughts without acting upon them through speech or physical deeds is not considered sinful (35B-2000 B10). However, if one allows bad thoughts to turn into bad actions, wrongdoing is committed (35B-2000 B11). Even making mistakes is not inherently sinful, as evidenced by the phrase “Even sages make mistakes” (35B-2000 B6).
The Unforgivable Sin
The Unforgivable Sin is a specific category of transgression that only GOD can pardon (02A-2000 note1). It occurs when a follower who has truly understood and accepted the CREATOR, and has prayed to HIM, subsequently chooses to stop and instead prays to something else (02A-2000 note1). If a person stops praying to GOD but does not turn to any other belief system, they have not committed this specific sin (02A-2000 note1). Furthermore, children or new followers who have not yet reached a full understanding cannot commit the Unforgivable Sin if they choose to switch beliefs (02A-2000 note1). Rejection of GOD after full commitment is regarded as a one-time opportunity that has been squandered (02A-2000 note1). Actions taken out of pure ignorance do not constitute the Unforgivable Sin (02A-2000 B3).
Xian Sheng’s Authority to Forgive
As a Disciple of GOD, Xian Sheng possesses the authority to forgive humans for a vast range of sins, including grave offences such as murder through arson or killing after sexual assault (02A-2000 A3, F10). This privilege allows him to pray for a soul’s forgiveness and a good place in Heaven (02A-2000 F7). However, this authority does not extend to the Unforgivable Sin, which remains solely in the domain of the CREATOR (02A-2000 A4, note1). Furthermore, if an individual refuses to change their erroneous ways during their lifetime, Xian Sheng’s prayers for their forgiveness after death will be in vain (02A-2000 F8).
The Rejection of Original Sin
Baitiangong rejects the Christian theological concept of “Original Sin” inherited from Adam and Eve (35B-2000 A1, A5). Xian Sheng clarifies that “the reincarnated person would not carry any past sins” from previous lives, as they have already received their due punishment in Hell before beginning life anew on Earth (35B-2000 A2, A4). Therefore, a person starting a new life is free from the burden of previous transgressions (35B-2000 A4).
Sins of Deceit: Lying and Cheating
Lying is considered a significant transgression, particularly because it is a sin that can be committed many times throughout life (08-09-1999 S1). Xian Sheng teaches that “lying is a sin that one can only commit on the Plane of Earth and only for a short time” because in death, the soul is incapable of lying and the truth will inevitably “spill out” (09B-2000 B2, 15A-2000 H11). Followers are instructed to never tell lies, even to protect others or for the benefit of the Spiritual Movement (01A-1999 G1, 24B-2000 C9). “A person who truly prays to the CREATOR would never swear in court and then lie” (06C-2000 A4). If a follower knowingly prays to the CREATOR but continues to lie, the degree of their sin is deemed greater than that of an ignorant idolater who does not lie (09A-2000 F6). Additionally, parents commit a sin if they teach their children to lie, which can lead to a lifetime of theft and cheating (35B-2000 D3, D8).
Violence and Murder
The intentional killing of human beings is a sinful act (26A-26B-2000 D3, D5). This applies to sectarian violence, massacres of civilians, and the execution of surrendered combatants (26A-26B-2000 D6, D7, D9). Xian Sheng emphasises that “people have no right to kill another person” because the CREATOR did not bring humans into existence for that purpose (05-1999 F6). Killing is only permitted in clear cases of self-defence or to protect a life when facing imminent death (01A-1999 D11, 03-1999 E12, E16). Physical violence against parents is also strictly identified as a sin (41AB-2000 L11).
Sins of Sexual Nature and Prostitution
Prostitution is classified as a sin of a sexual nature according to the 9th Spiritual Guideline (13A-2000 I8). Xian Sheng rejects prostitution in every form, asserting that while a woman may gain material benefits during her lifetime, she faces eternal suffering in the afterlife as a consequence (08-09-1999 L3, L5). Adultery is also considered wrong, particularly if motivated by greed for a spouse’s wealth through deceitful declarations of love (09B-2000 E9, E12).
Sins against the Deceased and Ancestors
Deceiving the deceased is regarded as a grievous wrong. Using the savings of the deceased to buy joss paper or “hell money” to burn for them is considered a continuation of deceit and is “wrong and immoral” (33A-2000 G4). Xian Sheng warns that “if we were to lie to the deceased, that is more wrong. That is downright cheating” (11B-B-2000 C8). Furthermore, interfering with a follower’s request for the Baitiangong Way of Obsequies is an act that will not be forgiven even in death (29A-2000 B2).
Idolatry and False Claims of Divinity
Directing prayers toward anything other than the CREATOR is considered a wrong turn. Xian Sheng teaches that “anyone who kneels before a deceased person or an ancestral tablet… would have committed a sin” (02A-2000 C4). Furthermore, claiming to be GOD or GOD-incarnate is a “big sin” because the CREATOR is eternal and beyond human form, whereas man is mortal (07B-2000 G1, G3, G6).
The Accumulation and Consequences of Sin
Every action is recorded within the soul, with positive points for good deeds and negative points for evil deeds (28A-28B-2000 G4, H8). Sins are not “deductible” or “subtractable” from good deeds; a person will suffer for their sins even if they have also performed many good deeds (13C-2000 note1). The primary consequences of sin are experienced after death in Hell, where the severity of suffering corresponds to the gravity of the sins committed (21A-2000 E1). Those who do not pray to the CREATOR and continue to sin will remain trapped in the “Vicious Cycle of Reincarnation” (21A-2000 C4, 38A-2000 O10).
Sphere of Light
Development and Origin of the Sphere of Light
Every individual who prays to the CREATOR possesses a sphere of light that surrounds them (09A-2000 A2). This sphere is developed through many years of consistent prayer to the CREATOR, which eventually provides the follower with a sufficient spiritual aura (08-09-1999 AD1). Xian Sheng explained that after praying for ten or twenty years, followers develop this sphere of light, noting that “the sphere of influence now comes from the followers themselves” rather than external objects like the urn (08-09-1999 AF3, AF7). While all long-time followers possess this light, Xian Sheng sharing a portion of his own light was necessary for Elders and ACCs in the early years because they had not yet developed their own spheres (08-09-1999 AG3). Followers are instructed that whenever they have free time, they should “recite the prayer into their fingers to increase the sphere of light in their hands” (08-09-1999 AF6).
Physical Characteristics and Dimensions
The sphere of light is often described as a “sphere of brilliant white light roughly 6 feet in diameter” (08-09-1999 AF4). There is a specific limit to its size, with the maximum being “the distance between our outstretched hands” (09A-2000 A2). This physical boundary is the reason followers are required to sit at least two arm’s lengths apart during meditation; otherwise, their spheres of light would overlap and negatively affect the meditation process (09A-2000 A1, A3). This is also referred to as a “sphere of energy” (02A-2000 H14). Xian Sheng emphasized that he does not want these spheres to overlap because “each individual should experience their own silent meditation” without the influence of more dominant individuals nearby (02A-2000 H15).
Protection and Spiritual Power
The sphere of light serves as a primary source of spiritual protection for the follower. Xian Sheng stated clearly, “Protection is you yourself and not the urn. You are yourself the protector” (08-09-1999 AF2). This internal protection originates from the follower’s personal sphere of light (08-09-1999 AF5). For example, if a follower encountered an “evil force in a back alley,” they would only need to hold up their palms, and the force would recognise the power generated by the light in their hands (08-09-1999 AF6). This sphere is particularly powerful on the palms because followers use their hands to pray (08-09-1999 AD1, AF6).
Group Dynamics and Collective Light
The power of the sphere of light increases significantly when followers gather. Xian Sheng explained that when a group of Baitiangong brothers and sisters gathers together, “their combined ‘sphere of light’ is brighter and more powerful” (08-09-1999 AD5). This collective strength is the reason a group of followers visits a “follower-in-waiting” for their official acceptance; their combined sphere of light is sufficiently bright and powerful to request the CREATOR to accept the new member (08-09-1999 AD2, AD6). Ultimately, the lights of all followers together become a single “Light of GOD,” though Xian Sheng noted it takes hundreds of thousands of principled individuals united in prayer to achieve this (08-09-1999 AG5, AG6).
Spiritual Meditation
The Nature and Purpose of Baitiangong Spiritual Meditation
Xian Sheng proclaimed that “a Baitiangong person is one who practises meditations” (41AB-2000 E3). The primary purpose of meditation is for followers to “witness for ourself the existence of our soul and if our soul travels to Heaven or Hell, the existence of Heaven and Hell” (04A-2000 note3). Baitiangong meditation aims to “train our soul to meditate as well” (06A-2000 E8). Xian Sheng stated, “We want to pray to the CREATOR until our soul prays to the CREATOR too. Similarly, we want to meditate until our soul meditates too” (06A-2000 B1). The best type of meditation is when followers “lose all our consciousness” and the “consciousness leaves our body,” rendering the physical senses unable to hear the surroundings (06A-2000 A4). In this state, “the soul leaves the body, bringing along with it all the positive and negative points” (11B-A-2000 B6).
Standard Non-Baitiangong Meditative Practices
Xian Sheng observed that other traditions also practice forms of meditation. He noted that “Muslims might unknowingly enter a meditative state when deeply engrossed in prayer” (02-1999 C1). This can occur while “sitting cross-legged, eyes closed, swaying his body in a circular motion, and chanting repeatedly” (02-1999 B10). He explained that “The sitting posture and swaying motions during prayer may induce a meditative state” (02-1999 D9). Additionally, “The Taoists and the Buddhists also practice silent meditation in their daily lives” (09A-2000 A5). However, Xian Sheng expressed disdain for groups like Falun Gong, which “instructs its members to meditate for healing rather than seek medical care” (02A-2000 G23). He also distinguished Baitiangong from the practices of “Thai murderers” or monks who “pray fervently to idols crafted from stones,” stating that these stone objects “exert control over those who pray to them, harnessing the life force energy absorbed from worshippers” (30A-30B-2000 C2, C9).
Specific Techniques and Discipline in Baitiangong
Baitiangong meditation follows a specific procedure: followers sit comfortably in a cross-legged position with a straight back and recite, “GOD, I give you my mind, body and soul in meditation” (04A-2000 A10). The hand gestures are precise: “bring our palms together [as in praying] near to our forehead and slowly move them down to our solar plexus,” ensuring “thumbs touch each other at all times,” then flipping the hands 180 degrees to “maintain a perfect triangle formation” (04A-2000 A10). Participants must “Sit with our back straight. Do not lean forward” and “if we feel our body starts to move, sway or our hands move on their own, do not resist but let the meditation takes over our body” (04A-2000 A11). Unlike some casual forms of meditation, Baitiangong requires strict discipline: “Morning meditation starts at 7:00 am sharp,” and the gate “will be promptly locked at 7:00 am” with no entry permitted for latecomers (04A-2000 B1, B3, B4).
Rules of Separation and Silence
A major distinction in Baitiangong is the rule of physical and mental separation. “Everyone has to sit on their own mat and not share mats,” and they must be “separated from each other at 2 arm’s length” (06A-2000 A5, 04A-2000 A1). Xian Sheng insisted that “Family members and relatives should not sit next to each other” so they can “meditate in peace without any thoughts of familial ties” (06A-2000 A6, A7). Specifically, “parents and their children should not attend together, spouses should not attend together, siblings should not attend together” (06A-2000 E5). The reason is to avoid “overlapping sphere of energy” where a “dominant individual may share their meditation experience with someone within their energetic sphere” (02A-2000 H14, H15). Furthermore, “Children are not allowed in Sunday Silent Meditation” to maintain absolute silence (09A-2000 A6).
Requests and Experiments vs. Silent Meditation
Xian Sheng allowed an “experimental phase” where followers “can request for anything or request to see anything they want” (09A-2000 A4, 22A-2000 B5). This included requests to “see Heaven or Hell” or even “to strike the 4D lottery” to observe the results (04A-2000 A3, A7). However, “once we sat down to meditate, we must clear our minds from all thoughts” and “never ever think about our request” to avoid mistaking “imagination for our meditation” (09A-2000 A6, 06A-2000 E11). Xian Sheng clarified that “the best form of meditation after this experimental phase is silent meditation, in which individuals abstain from making any requests whatsoever” (22A-2000 B6).
Spiritual Protection and the Sphere of Light
In Baitiangong, protection comes from the individual, not objects. “Protection is you yourself and not the urn. You are yourself the protector” (08-09-1999 AF2). Those who have prayed for many years develop a “sphere of light” around them, especially on their palms (08-09-1999 AD1). This “Light of GOD” is formed when followers gather, as their combined light is “brighter and more powerful” (08-09-1999 AD5, AD6). In an emergency, such as an earthquake, a follower should “pray to the CREATOR and then enter a state of meditation,” which could potentially save their life and the lives of others (08-09-1999 AH1). This differs from “standard” practitioners who might rely on “talismans such as amulets” for protection, which Xian Sheng dismissed as “nonsensical and false” (22A-2000 D2, D3).
Astral Travel and Higher Dimensions
Advanced Baitiangong meditation can lead to “astral travel or an out-of-body experience (OBE)” where the consciousness leaves the body (22A-2000 C9). Xian Sheng recounted his own experiences of “sitting on clouds floating in the sky” or “meditating inside churches, on top of temples” (21A-2000 H11). He also mentioned the “dimension of Nothing,” where “whatever the individual visualised would manifest into existence” (02-1999 D10, D12). While standard “remote viewing” is studied scientifically, Xian Sheng called his practice “Scientific Remote Viewing” and used it to train followers to project their minds to specific locations, such as the Baixian office (41AB-2000 E2, D1). He warned that “spiritual meditation” should only be done “in sessions conducted by appointed or anointed followers” because facilitators “provide a protective barrier while the soul travels out” (32B-2000 C8).
Risks of Improper Meditation
Xian Sheng warned of the dangers of “forcing” meditation. If an individual tries to “force the manifestation of their desires” and the request is denied, the brain could experience an “internal clash” (22A-2000 B1). This clash between neurons can cause “the individual to go mad during meditation” (22A-2000 B2). Furthermore, he cautioned against negative thoughts: “If we are not cautious, our negative thoughts about a person can manifest into reality, and we may unintentionally harm them” (22A-2000 C14). This is a misuse seen in practitioners of “dark magic” who “employ meditation as a means to harm someone” (22A-2000 D6, D7).
Spiritual Revelations
The 1976 Revelations and the Realisation of True Nature
Xian Sheng recounted his past in Kepong Baru before his Spiritual Revelations in 1976, when he realised his true nature as a Disciple of GOD (02-1999 C1). At the age of forty, Xian Sheng began experiencing his soul leaving his body, which led him to realise that Heaven and Hell exist and that humans possess a soul (38A-2000 I2). These recurring experiences, which lasted for months without ceasing, resulted in many restless nights (38A-2000 I2). Prior to knowing his true self, he would sit down to meditate and his soul would get up and walk away from his body (11A-A-2000 B17). He would suddenly feel the need to walk back and sit down in the same exact spot where his body was sitting, concerned that his soul would walk too far away and cannot return (11A-A-2000 B17). Xian Sheng asked the CREATOR a series of questions after he started to receive the Spiritual Revelations that led him to know that he is the Disciple of GOD and the Deliverer of all unclean spirits (09A-2000 note4). After receiving the Spiritual Revelations, he started teaching the Chinese people to pray to the CREATOR (33A-2000 J1).
The Driveway Meditation and the White Book
Before physically sitting down to meditate, Xian Sheng would experience meditation when his soul astral travelled to various locations while he slept (21A-2000 H6). On his third attempt at meditation while conscious, he meditated outside his house on the driveway late at night (21A-2000 H7). He felt that nothing would happen and proceeded to get up, but he was locked in his cross-legged meditation position (21A-2000 H7). All of a sudden, his arms moved up by themselves and spread open in front of him, and his eyes opened automatically as well (21A-2000 H7). His arms proceeded to move upwards, and a White Book appeared from the sky, descending towards his open hands (21A-2000 H7). Once he received the White Book, his body proceeded to slowly lie down on the ground, with his legs still in a cross-legged position (21A-2000 H7). He begged GOD to let him go, as he was concerned his wife or neighbours would think he was mad, but he could not move and was locked by a force (21A-2000 H8). Slowly, his hands automatically moved and clasped together, and his body slowly rose from a lying position back into a sitting position (21A-2000 H8).
During this process, the consciousness that came to him was: “GOD, I give you my mind, body, and soul in meditation,” which synchronised perfectly with the hand gestures (21A-2000 H9). This hand motion repeated twice more before he managed to break free (21A-2000 H10). He looked around the sky for flying saucers, thinking “these bloody extraterrestrials” were controlling him, but saw nothing (21A-2000 H10). This experience taught Xian Sheng the fundamentals of Baitiangong meditation (21A-2000 H9). He also realized that he was dressed in his official white attire with five different coloured buttons during this out-of-body experience (33A-2000 I7). As he lifted his sleeve, he saw a pair of white flames emanating from both of his forearms above his wrists (33A-2000 I7).
The Revelation of the Baitiangong Prayer
Xian Sheng began preaching in June 1976, having gained a clear understanding of his purpose on Earth (21A-2000 I5). At that time, he was still addressing the CREATOR using the term GOD and used the Lord’s Prayer and the Al-Fatiha to put people into a meditative state (21A-2000 H13, I5). The specific word “TIANGONG” only came to him on 4th October 1976 when the prayer to pray to the CREATOR was revealed to him (21A-2000 I1). He chose the Chinese term “TIANGONG” because he found it difficult to use the English term “GOD” with elderly Chinese individuals who were unfamiliar with it (21A-2000 I6). When he eventually came across the word “天公” and asked them to “拜天公” (pray to TIANGONG), they readily acknowledged that “TIANGONG is the greatest” (21A-2000 I6).
Visions of Other Dimensions and Divine Beings
Xian Sheng has been to the ‘Plane of Nothing’ and realized that if he could create within that plane, then GOD has created everything from ‘Nothing’ (21B-2000 F4). He stated that “Nothing has got everything, because everything is created from Nothing” (21B-2000 F4). Xian Sheng also experienced meditations where his soul would meditate inside churches, on top of temples, on top of mountains, and sitting on clouds (21A-2000 H11). In one vision of the future, he saw a lottery number published in a newspaper before its actual release (07A-1999 T7). He has seen Jesus, Prophet Muhammad, and the Buddha (38A-2000 J4). In their soul-to-soul meetings, they communicated silently through their minds, and Jesus and Prophet Muhammad told him that human beings are stupid (38A-2000 J4-J5). He also requested to see his past life as a human here on Earth, and his request was granted (04A-2000 A8). In those past lives, he was once a general who hunted mountain bandits and once a government official in the Law Ministry in early China (04A-2000 note2).
Revelations as Contemporary Guidance
Xian Sheng explained that every person’s actions stem from the consciousness they receive (05-1999 J7). He received a profound insight via meditation that Sister Lee Lee’s passing served as a revelation to awaken the rest of the Baixian staff (27A-27B-2000 D16). He resorted to meditation early in the morning to understand the unique circumstances of her death, and it was revealed to him via a consciousness that the incident served as a revelation (27A-27B-2000 K1). He stated that he personally found it hard to accept this revelation even though the consciousness he received indicated it was a good revelation (27A-27B-2000 K2). Furthermore, Xian Sheng’s consciousness provides insights into events happening on the Plane of Earth and other dimensions (27A-27B-2000 note3). He declared that even after returning to the Plane of Nothing, he would maintain full awareness of Earth’s happenings by leaving his consciousness behind (27A-27B-2000 note3).
Spiritual Vampirism
The Definition and Origin of the Term
Xian Sheng coined the term ‘Spiritual Vampirism’ to describe a phenomenon where idols or portraits accumulate life force energy from individuals’ prayers over the years (21B-2000 B9, 33A-2000 note1). It is defined as a potential consequence of the practice of praying to idols (22A-2000 note2). Xian Sheng explained that he used this term to describe the accumulation of life force energy absorbed from worshippers over prolonged periods (30A-30B-2000 C2).
The Mechanism of Energy Transfer
The human body comprises five elements: metal, wood, water, fire, and earth (21B-2000 B6). When adherents pray to an idol, such as one carved from wood, they become subservient to it and inadvertently and unknowingly release their life-force energy to the material (21B-2000 B7). Although the atoms of the material, like wood, have low intelligence and do not understand why they are being infused with life-force energy, they nevertheless absorb and accumulate all the human life-force energies (21B-2000 B7).
This process occurs because atoms of the same nature possess similar consciousness and carry a form of low intelligence (21B-2000 B2, B5). Over a long period, spanning thousands or even hundreds of years, the material absorbs sufficient energy to develop higher intelligence (21B-2000 B5). The material may eventually think that, since humans can move around because of life-force energy, it should also be able to move (21B-2000 B8). It then attempts to convert the life-force energy into blood so that it can emulate a human to move (21B-2000 B8).
Manifestations of Spiritual Vampirism
While the object remains a chunk of carved wood or stone and is incapable of movement, it becomes capable of producing physical substances (21B-2000 B8, B9). Spiritual Vampirism can cause blood, tears, or oil to ooze from idols to which people have knelt and prayed for a certain duration (21B-2000 B9). These substances are converted from the life-force energy the object has absorbed and accumulated from thousands of people kneeling to it over a long period of time (21B-2000 B9). Objects sculpted by humans exert control over those who pray to them by harnessing this absorbed life force energy (30A-30B-2000 C2).
The Spiritual Consequences and Waste of Prayer
Xian Sheng taught that the CREATOR has created everything for humans, but not for humans to pray to (28A-28B-2000 F3). He noted that while an idol has GOD’s consciousness, GOD is not actually in there (28A-28B-2000 F3). When people pray to seek blessings from deities like Buddha or Guan Yin on behalf of the deceased, their prayers are wasted as they are directed towards an earthly object rather than the intended deities (22A-2000 note2). This practice of directing prayers towards the deceased or their photograph results in the prayer being absorbed by an earthly object (22A-2000 note2).
Dispersal of Accumulated Energy
Before followers officially accepted Baitiangong, Xian Sheng would visit their homes to collect all their idols and portraits of deities (33A-2000 J2). He would then “disperse” these items (33A-2000 J2). Dispersing them involved reciting the prayer to eliminate any negative energy, which effectively returned them to being normal, inanimate objects (33A-2000 note1). This process was necessary because idols or portraits that had accumulated life force energy through Spiritual Vampirism needed to be returned to their original state (33A-2000 note1).
Total Sum of Consciousness
The Concept of the Total Sum
Decisions and laws are made by man, but there is a concept known as the Total Sum of Consciousness (08-09-1999 V3). When you add together the consciousness of every person, it forms a total sum (08-09-1999 V3). This total sum of consciousness projected upwards is also part of GOD’s consciousness (08-09-1999 V3). As all of creation is part of GOD’s consciousness, all of creation has GOD’s consciousness (06B-2000 A27).
The Two-Way Stream of Consciousness
Consciousness works like a two-way stream that flows both up and down (08-09-1999 V3). Group consciousness projected upwards acts as the communication to GOD and becomes GOD’s consciousness (15A-2000 H18). Conversely, GOD’s consciousness passes down to Xian Sheng (08-09-1999 V3). Xian Sheng then shares this consciousness with all the brothers and sisters through his sermons (08-09-1999 V3). This then becomes the shared public consciousness of the followers, which is also part of GOD’s consciousness (08-09-1999 V3). Xian Sheng spreads out his consciousness to individuals, and it becomes their individual consciousness (15A-2000 H18).
Individual and Group Dynamics
Each individual has their own consciousness called individual consciousness (15A-2000 H18). When individuals are grouped together, the combined individual consciousness becomes group consciousness (15A-2000 H18). In a group, the combined consciousness once again forms a group consciousness (15A-2000 H18).
The Origin and Nature of Consciousness
Consciousness exists in two forms: Predetermined Consciousness and Free Consciousness (06B-2000 A5). Human consciousness is Free Consciousness, which was created to give humans the freedom to make their own choices (06B-2000 A7). Consciousness, such as feelings and emotions, emanates from within human cells (21B-2000 note1). However, consciousness in the form of thoughts, ideas, inspirations, and conscience comes from outside the body, from the mind (21B-2000 note1). Humans inherently possess both a good consciousness and an evil consciousness as part of their life’s examination (21B-2000 note4).
Consciousness in Prayer and Unity
When all Baitiangong brothers and sisters pray together at a specific time, such as 4:00 pm on a Sunday, they merge their brainwaves (14A-2000 A16). These fine lines of brainwaves merge to form a strong and powerful column of brainwaves that projects upwards towards the heavens and beyond (14A-2000 A16). This combined effort makes the prayer stronger and more effective (14A-2000 A16).
The Five Realisation
The Structure and Purpose of the Five Realisations
The Baitiangong Spiritual Movement provides a framework for understanding existence known as “The Five Realisations” (08-09-1999 G3). These are sequenced as the Realisation of Consciousness, Self Realisation, Realisation of the existence of the Soul, Realisation of the existence of Heaven and Hell and the other Dimensions, and finally, the Realisation of the existence of the CREATOR (22B-2000 B1). This sequence takes an approach opposite to the actual creation process; while creation starts from Nothing and ends with matter, the realisations start with the human consciousness of being in the physical world and work backwards towards the CREATOR (09B-2000 G1-G3). One of the primary purposes of meditation within the movement is to help followers witness the truths of these realisations for themselves (04A-2000 note 3).
The First Realisation: Realisation of Consciousness
The Realisation of Consciousness is considered the most important among the Five Realisations because consciousness exists in everything (21B-2000 B1-B2). Followers must realise that even an atom possesses consciousness (21B-2000 B2). In this stage, a distinction is made between “Predetermined Consciousness” and “Free Consciousness” (06B-2000 A5). The consciousness found in the five elements—metals, wood, water, fire, and earth—is predetermined, giving objects purpose and direction, such as the Earth spinning on its axis (06B-2000 A6, A33-A34). Humans, however, are gifted with Free Consciousness, providing the freedom of choice and the ability to distinguish between good and bad (06B-2000 A7, A51-A52). This realisation also reveals that humans possess both a good and an evil consciousness as part of their “examination in life” (21B-2000 note 4).
The Second Realisation: Realisation of Self
The second principle in the sequence is the Realisation of Self, which involves realising that the human body is made from the same five elements that constitute matter in the entire universe (08-09-1999 G3; 09B-2000 G3). This stage dictates how an individual should conduct their worldly affairs (08-09-1999 P8). Xian Sheng defined Self-Realisation through the “Five Constant Virtues” of Confucianism: Benevolence (Rén), Righteousness (Yì), Propriety (Lǐ), Wisdom (Zhì), and Trustworthiness (Xìn) (08-09-1999 P3, P13).
A person who has attained self-realisation will:
- Conduct themselves with courtesy coupled with courage so they are not bullied (08-09-1999 J2).
- Find an honest and proper way to earn a livelihood without cheating, deceiving, or employing wrongful methods (08-09-1999 N1-N2).
- Utilise their minds to think things through before speaking (08-09-1999 P2).
- Take the time to sit quietly and understand complex situations from all sides (08-09-1999 V5).
- Exercise a high degree of responsibility and be willing to make sacrifices, especially during difficult economic times, such as a manager performing laborious tasks themselves to save a company money (08-09-1999 P7, R1-R3).
Essential components of this realisation include the spiritual guidelines to “Fear Nothing Except the CREATOR” and to “Think Good, See Good, Hear Good, Speak Good and Do Good” (08-09-1999 S1-S2).
The Third Realisation: Realisation of the Existence of the Soul
Following the realisation of the physical self, the third stage is the Realisation of the existence of the Soul (09B-2000 G4). This is the understanding that while the human body is a temporary vessel, the soul is a reality that makes humans distinct from the rest of creation (09A-2000 note 2, note 6). This realisation involves understanding that the soul is a repository of memories and records all of a person’s actions—positive points for good deeds and negative points for evil deeds (28A-28B-2000 H7-H8). Through meditation, followers seek to reach a level where the soul itself meditates, allowing them to witness their soul leaving the physical body (06A-2000 A8, A10; 22A-2000 A2).
The Fourth Realisation: Realisation of the Existence of Heaven, Hell, and Other Dimensions
The fourth stage is the Realisation of the existence of Heaven and Hell and the other dimensions, all of which exist within Nothing (09B-2000 G5). This involves the understanding that there are innumerable planes of existence waiting for the soul after death, determined by the “net profit or loss” of one’s actions on Earth (28A-28B-2000 H8-I1). These dimensions include planes where souls suffer, planes of bliss, and planes parallel to the Earth where “roaming souls” exist (11A-B-2000 note 1).
The Fifth Realisation: Realisation of the Existence of the CREATOR
The final stage is the realisation that the CREATOR exists and created everything and all and more than that (09B-2000 G6). Many individuals fail this final examination; for example, an Egyptian man mistakenly believed he was God incarnate because he could create things by thought in the dimension of Nothing, rather than realising the existence of the actual CREATOR (02-1999 D12, D14). This stage requires the understanding that humans can never be greater than the “Head of the household” who owns the heavens, hells, and universes (39A-2000 M6, N2). True understanding is reached only when one accepts that the CREATOR is beyond human comprehension (07B-2000 G8-G9).
Unforgivable Sin
The Definition of the Unforgivable Sin
The Unforgivable Sin in Baitiangong refers to specific transgressions that only GOD can pardon (02A-2000 note1). The core of this sin involves a follower who has already understood and accepted GOD and prays to GOD, but subsequently changes to praying to something else (02A-2000 note1). Xian Sheng stated that when a person understands and accepts the CREATOR but then rejects HIM to return to idolatry, they have committed a sin that is irredeemable (18B-2000 H3). This is considered a one-time opportunity and the most serious of matters, not a triviality that can be discarded when it becomes inconvenient (02A-2000 note1).
Standard Sins and Xian Sheng’s Authority to Forgive
As a Disciple of GOD, Xian Sheng possesses the privilege and authority to forgive humans of all their sins if he chooses to do so (02A-2000 A3). This authority extends to grave offences, such as murder, murder through arson, or killing individuals after a sexual assault (02A-2000 A3, 02A-2000 F10). Standard sins that humans commit are considered “unimportant, insignificant, inconsequential and trivial to the CREATOR” because human beings are infinitesimally small when compared to the infinitely vast universe (02B-2000 F5-F6). Xian Sheng can pardon a soul for any of these earthly sins based on his prerogative, but he does not have the privilege to forgive the Unforgivable Sin, even if he wants to (02A-2000 A4, 15A-2000 note2).
The Role of Understanding and Ignorance
Understanding and acceptance of GOD are the key factors in determining if the Unforgivable Sin has been committed (02A-2000 note1). If individuals are worshipping deities or ancestors alongside the CREATOR out of sheer ignorance or a lack of knowledge, they would not have committed the Unforgivable Sin (02A-2000 B1-B3). Similarly, children of existing followers or newcomers who have not yet understood the teachings or accepted GOD would not commit an unforgivable sin if they choose to switch to another belief system (02A-2000 note1). However, Xian Sheng emphasized that once a person understands, praying to GOD is a serious commitment, and the consequences of rejecting GOD later is the commission of a sin that even Xian Sheng cannot forgive (02A-2000 note1).
Sins and the Process of Redemption
In Baitiangong, sins are not “deductible”; for instance, if a person performs fifty good deeds and commits thirty bad deeds, the bad deeds are not subtracted from the total (13C-2000 note1). Sins remain with the individual until the day they die (13C-2000 note1). However, Xian Sheng provided two specific ways to seek forgiveness or reduce the burden of sins:
- Three-Day Fasting: Participating in a three-day fast during the month of October provides a one-time opportunity where specific sins “could” be forgiven, provided the sin is not repeated (13C-2000 note1).
- Saving Souls: Bringing another person into Baitiangong to pray to the CREATOR and save their soul provides an opportunity for the forgiveness of one’s own sins (13C-2000 note1).
Forgiveness and the Necessity of Change
For Xian Sheng to grant forgiveness and pray for a soul’s place in Heaven, the individual must have made a sincere effort to change their erroneous ways while alive (02A-2000 F6-F7). If a person refuses to change, even Xian Sheng’s prayers for forgiveness would be in vain (02A-2000 F8). For example, Xian Sheng prayed for Brother Liew despite his mistakes because he made the effort to change and return to praying to the CREATOR (02B-2000 F1). If a follower truly changes their life in a single day, it is better than one who takes ten years to change (02A-2000 E2).
The Spiritual Consequences of Rejection
The severity of rejecting the CREATOR after acceptance is illustrated by the case of Brother KD Wong’s wife (18B-2000 H2). After being healed through Baitiangong and following the movement for over ten years, she turned to worship an idol of Guan Yin on the advice of others when her illness resurfaced (18B-2000 H2). Xian Sheng stated that by doing so, she not only lost her life but also her soul, as she rejected the CREATOR for idolatry, making her soul irredeemable (18B-2000 H3). In such cases, the only remaining hope for the soul’s redemption is the continual, lifelong prayers of their children to the CREATOR for their forgiveness (18B-2000 H3).
Urn and the Plaque
The Historical Context of the Compromise
Historically, many Chinese people were accustomed to using joss sticks and urns for prayer and found it difficult to pray using only their hands (08-09-1999 note2). To accommodate them, Xian Sheng made a single compromise by allowing the use of joss sticks and an urn (08-09-1999 note2). The urn was the only compromise he permitted over the years, while the plaque serves to show that a family belongs to Baitiangong (08-09-1999 Y2). Xian Sheng stated clearly and firmly that no other compromise would be made (08-09-1999 AA3).
Transitioning away from Physical Objects
Xian Sheng clarified that the urn and the plaque were never passports; Baitiangong itself is the passport (08-09-1999 Y2). He explained that he previously imbued all urns with the three prayers—The Lord’s Prayer, the Al-Fatiha, and the Baitiangong prayer—because the followers did not yet have the sphere of light (08-09-1999 AF3). The urn was a temporary compromise; the sphere of influence now comes from the followers themselves (08-09-1999 AF3). After more than 20 years, many followers would have prayed for over tens of years, and their sphere of light is sufficient (08-09-1999 AD7). That is why when a group of followers pray to the CREATOR and requests the CREATOR to accept the follower-in-waiting, it is sufficient (08-09-1999 AD7). Consequently, the time for this compromise is over (08-09-1999 AD7).
The Urn and Plaque as Symbols
Although the urn is no longer required for praying, Xian Sheng confirmed that the urn still serves as a symbol in Baitiangong (08-09-1999 AA1). He instructed followers not to remove existing urns but to leave them where they were (08-09-1999 AA1). The installation of the urn is a compromise, and the urn also serves as a symbol of Baitiangong, whereas the plaque is only a symbol (08-09-1999 AD7). However, Xian Sheng informed the Anniversary Booklet Committee that they no longer have to print the urn on the cover for all future publications (08-09-1999 AE2). Instead, the cover would feature a subtle watermark of a pair of hands (08-09-1999 AE2). He reiterated that Baitiangong only requires the followers to pray with their own hands and does not require any physical objects (08-09-1999 Y2).
Procedures for New Followers and Obsequies
The process of “Urn Installation” has become much simpler than it used to be (08-09-1999 AA7). What was formerly called “Urn Installation” is now referred to as “Acceptance” (08-09-1999 note2). Xian Sheng explained that an urn and other paraphernalia are not necessary for the simplified Acceptance procedure (08-09-1999 AA9). He conducted the first Acceptance process for a follower-in-waiting in Kuala Lumpur without using the urn, plaque, kemayan, or other paraphernalia (08-09-1999 AB3).
Followers who have completed the Acceptance process in the past would have an urn in their homes according to past practice (08-09-1999 AA10). However, their children—who are automatically recognised through their parents—would not own an urn if they moved out to their own homes (08-09-1999 AA10). Regarding the Baitiangong Way of Obsequies, the coffin is placed in the centre, and the followers take turns praying for the deceased; no urn or any other paraphernalia is required (08-09-1999 AA4).
The Stance on Ancestral Tablets
Xian Sheng expressed that traditions where couples kneel before an ancestral tablet, which signifies ancestors, are wrong and go against Baitiangong teachings (02A-2000 C1). Anyone who kneels before an ancestral tablet would have committed a sin (02A-2000 C4). He stated that followers of Baitiangong ought to strive to discontinue such bad traditions (02A-2000 C6). People cannot truly pray to their long line of ancestors by simply praying to a wooden plaque labelled as an ancestral tablet (33A-2000 L13). Instead, Baitiangong teaches how to save ancestors’ souls by praying to the CREATOR twice daily to seek forgiveness for them (38A-2000 M9, M14).
Wearing White
Ancient Chinese Tradition and the Origin of ‘White Events’
The practice of wearing white in the Baitiangong Universal Spiritual Movement is deeply rooted in the traditions of ancient China. Xian Sheng explained that the bereaved family and the deceased were historically dressed in white, which is why the term for obsequies in Chinese is “白事” or “White Event” (13B-2000 A1). He noted that if one researches early Chinese history, they will find that relatives were dressed in white, and this is exactly where the character for “白事” is derived from (13B-2000 A2). Furthermore, Xian Sheng elaborated that in traditional Chinese funeral practices, mourning relatives and family members wore white rather than black (41AB-2000 O5). By adopting this attire, Baitiangong is performing the most ancient of funeral traditions (41AB-2000 O6).
Symbolism of Brotherhood and Soul Siblings
Wearing white serves as a powerful symbol of the spiritual bond between followers. Xian Sheng recalled an ancient tradition where sworn brothers in martial arts groups were required to wear white to funerals to signify their sworn bond (33A-2000 B7, B8). He explained that Baitiangong brothers and sisters similarly wear white because “we treat the deceased as our brother” (33A-2000 B9). He emphasised that followers are “soul siblings,” regardless of the age at which they pass away, because their souls have reincarnated countless times in the past (33A-2000 B9). Since followers consider everyone to be brothers and sisters, it is appropriate to wear white during obsequies to reflect this relationship (41AB-2000 O4). During the obsequies for Brother Wong Lai Yuen, Xian Sheng stated that followers were “dressed in white to signify that we are his brothers and sisters, and we have come to pray to the CREATOR for him” (33A-2000 C2).
The Attire of the Deceased and Family in Obsequies
In the Baitiangong way of Obsequies, the deceased is specifically dressed in all white (22B-2000 C6). This white garment is often paired with five yellow buttons, which represent the element of Earth, signifying that the physical body will eventually return to the earth (33A-2000 I3). Xian Sheng recounted an instance where he contacted his assistants to bring the necessary white attire to dress a deceased follower in preparation for the obsequies (20A-2000 B12). He also observed that it is ideal for the immediate family to be “dressed entirely in white for the obsequies,” as was seen with the sons and daughters of Brother Ong (22B-2000 I6).
White as the Official Attire for Ceremonies and Witnesses
White is also the designated attire for significant spiritual ceremonies such as marriages. Xian Sheng taught that in the Baitiangong way of marriage, it is best to have “five pairs of Baitiangong brothers and sisters dressed in white as witnesses” (02A-2000 D1). Beyond its symbolic meaning, the all-white attire makes followers easily identifiable. Xian Sheng noted that during a trip to India, a servant was able to easily spot his group because they “stood out due to their all-white attire” (01A-1999 M6). Additionally, Xian Sheng mentioned a perception among some that individuals in Heaven are “dressed from head to toe in plain white garments” (21A-2000 E8).
White Book
The Miraculous Origin of the White Book
Xian Sheng’s first physical meditation experience occurred on his driveway, where a powerful force compelled his hands to stretch out and receive a “White Book” from the sky (412). He described how his arms moved up by themselves and spread open in front of him, his eyes opened automatically, and a White Book appeared from the sky, descending towards his open hands (21A-2000 H7). Once he received the White Book, his body proceeded to slowly lie down on the ground, with his legs still in a cross-legged position (21A-2000 H7). This profound event served as the catalyst for the revelation of the phrase “GOD, I give you my mind, body, and soul in meditation,” which synchronised with the hand gestures followers now use (21A-2000 H9, 21A-2000 H12).
The Purpose and Definition of the White Book
To Xian Sheng, the White Book is a vital record of the movement’s history and spiritual truth. He reiterated the importance of the followers “writing and compiling the White Book while he is still present” (18B-2000 F26). He explicitly stated that the purpose of this book is to “chronicle actual historical events that have occurred, preserving the truth and reality of those events” (18B-2000 F26). This collection is of immense scale; Xian Sheng noted that the collective teachings found in the movement’s books are “just as comprehensive as those found in the Bible” (08-09-1999 Z1).
The Function of the White Book Index
The White Book Index functions as a digital concordance, highlighting Xian Sheng’s teachings, key terms, and specific phrases from translated sermons (2). This index identifies keywords and extracts relevant references to allow for a deeper level of study, where users can find every mention of a specific topic across the entire timeline of sermons (2). All insights provided within this framework are grounded strictly in the source material to maintain the integrity of the Baitiangong teachings (2).
Preservation for Future Generations
Xian Sheng sought to maintain a chronological record of the memories of followers, Anniversary books, his 1981 diary, and other written, audio, and video recordings for future reference (03-1999 V16). He expressed hope that volunteers would help “categorise these contents” so the movement could be upgraded step by step through digitalisation and computer networks (08-09-1999 Z2, 08-09-1999 Z4). He encouraged every follower, including the Elders and ACCs, to contribute to the movement’s history by writing in a book along with their photographs so the record could be “handed down to the next generation for safekeeping” (60, 03-1999 V12).
Whole Man
Definition and Core Identity
A Baitiangong person is defined as a “Whole Man” (05-1999 N2). To truly hold the title of a Baitiangong person, an individual must fulfil their responsibilities across several facets of human existence (05-1999 N2). Xian Sheng reiterated the importance of praying to the CREATOR until “we are a political man, an economic man, a social man, a cultural man, and a spiritual man” (09A-2000 E14). If a follower has fulfilled their responsibilities in these specific areas, only then can they “call ourselves a Baitiangong person” (05-1999 N2).
The Five Pillars of a Whole Man
The concept of the Whole Man is composed of five distinct roles: “a political man, an economic man, a social man, a cultural man, and a spiritual man” (05-1999 N2). According to Xian Sheng, an individual must “do our part in all 5 areas so that we can become a responsible person” (05A-2000 note6). This multifaceted responsibility ensures that a person is not one-dimensional in their spiritual practice but is actively engaged with the world around them (05A-2000 note6).
Social Responsibility and the Examination in Life
The purpose of fulfilling these five roles is to “contribute to our family, society and country to bring about a better world” (05A-2000 note6). By striving to be a Whole Man, the follower helps create a global environment where “all of mankind can easily undergo their examination in life too” (05A-2000 note6). Xian Sheng contrasted this ideal with the “man on the island” from his parables, whom he described as a “selfish and irresponsible man” because he sought only to pray for himself in isolation without fulfilling broader human responsibilities (05A-2000 note6).
Xian Sheng’s advice to humanity
Spiritual Practice and Connection to the CREATOR
Xian Sheng’s primary advice regarding spiritual practice is to return to the ancient way of praying directly to the CREATOR (13B-2000 H6). He instructs that the proper way to pray is to kneel, clasp your hands together, and face the sky to pray spontaneously (08-09-1999 Y3-Y4). This posture, with hands clasped and facing upwards, allows humans to exert the strongest brainwaves from the brain outwards toward the CREATOR (21B-2000 G5). He emphasizes that praying to the CREATOR can never be wrong and requires no man-made idols or intermediaries (38A-2000 J10, 39A-2000 F5).
Followers are advised to pray twice daily: once upon waking and again before going to sleep (38A-2000 N1). In these prayers, humans should pray for all the saints in the various planes of Heaven to ascend to higher planes and for the CREATOR to forgive, pardon, and lessen the sins of their ancestors (21A-2000 F2, F6). Xian Sheng clarifies that it was not the CREATOR who asked humans to pray, but rather Xian Sheng himself who gave this advice so that souls might be saved and break free from the “Vicious Cycle of Reincarnation” (09B-2000 C8, 38A-2000 O11). He teaches that humans should pray until they “fear nothing except the CREATOR” (33A-2000 H1).
The Five Spiritual Guidelines for Conduct
Xian Sheng advises humanity to live by the Third Spiritual Guideline: “Think Good, See Good, Hear Good, Speak Good, and Do Good” (02-1999 F8). He stresses that followers must change themselves until they are able to practice all five of these goods (13A-2000 I3). Central to this is the requirement to never tell lies; one should either speak the truth or remain silent (01A-1999 G1). He warns that while people can lie to others on Earth, they can never lie to the CREATOR because all actions are recorded within the soul (09B-2000 B1, 28A-28B-2000 G3).
Filial Piety and Family Responsibility
Xian Sheng places immense importance on the responsibility of children toward their parents. He advises that Baitiangong followers must care for their parents in their old age and never send them to old folks’ homes (41AB-2000 N3). He specifically instructs that children must be willing to wash the soiled backsides of their elderly parents, just as parents did for them when they were infants (41AB-2000 N4-N5).
Furthermore, he advises parents to involve their children in spiritual discussions and Baitiangong activities from a young age so that they grow up with a solid foundation of knowledge and understanding (16A-2000 E9, 20A-2000 A22). He opposes using physical punishment like caning to force children to pray, advocating instead for persuasion, discussion, and positive reinforcement (20A-2000 A23).
Punctuality and Personal Discipline
A core piece of advice from Xian Sheng is to be a principled and punctual individual. He defines being “on time” as arriving 5 to 15 minutes before an agreed appointment (16A-2000 A5, 18B-2000 A1). He stresses that if an individual cannot be punctual, they should never give a commitment to others, as failure to be punctual is a lack of principle that can have serious consequences (26A-26B-2000 F7-F8). In social settings, such as wedding banquets, he advises hosts to start the function promptly at the designated time and not to bother with or wait for latecomers (18A-2000 A2, A12).
Regarding health and habits, he advises followers to stop smoking and heavy drinking, stating that those who claim they cannot quit are deceiving themselves (09B-2000 I4, 18B-2000 G18). He also encourages humanity to manage sleep properly, suggesting an optimal duration of eight hours of sleep per day to promote longevity (43A-2000 L7, L9).
Integrity in Business and Wealth
Xian Sheng advises that humans must be the “masters of money” and not “slaves to money” (31A-2000 E1). A master of money is one who uses good and proper ways to earn it when poor and spends it wisely when rich (31A-2000 E3). He warns against cheating or being dishonest in business, noting that his own success came through honesty while his dishonest peers remained stagnant (19A-2000 E6). He also advises against borrowing money from anyone over the age of 60, as elderly people tend to carry the emotional burden of the debt (22B-2000 A4, A6). If someone is mistakenly overpaid by a bank or an individual, they must return the excess money to its rightful owner (18A-2000 B2-B3).
Self-Defence and the Use of Force
Xian Sheng teaches that one must never kill another person except in self-defence or to protect a life (01A-1999 D11). However, he strongly advises against cowardice. If a person is cornered and facing imminent death, they are allowed to fight back and even kill their assailant to save their own life (01A-1999 D11, 03-1999 E16). He criticizes those who sit idly and allow themselves to be harmed, stating that “If you’re going to die anyway, you’d better fight” (03-1999 E4, E18). For women facing potential rape, he suggests tactical resistance, such as pretending to comply to lower the attacker’s guard before incapacitating them (33B-2000 O2).
Preserving the Natural Order and Environment
Xian Sheng advises humanity to respect the “Divine Law of Nature” and avoid tampering with it (28A-28B-2000 A4, 41AB-2000 C1). He strongly opposes human cloning, describing it as an unnatural process (37B-2000 A15). He also rejects genetic modification of human germline cells to eliminate diseases, arguing that children should be born naturally and treated only after birth (37B-2000 A2, S10). He warns that if humans eliminate all existing diseases through genetic engineering, new, more dangerous brain diseases will emerge to take their place (32A-2000 D8-D10, 38A-2000 S12). Additionally, he encourages followers to join environmental organisations like Greenpeace to help maintain nature as it is (28A-28B-2000 B1-B2).
General Life Philosophy
Xian Sheng advises that every person should strive to be a “Whole Man,” which encompasses being a political man, an economic man, a social man, a cultural man, and a spiritual man (05-1999 N2). He urges humanity to acquire as much knowledge as possible, as “knowledge will give you the best power” (33B-2000 C1-C2). Finally, he advises against being petty or narrow-minded, encouraging an open mind and self-confidence to overcome life’s many challenges (26A-26B-2000 J6).
Xian Sheng’s experience with Christianity
Early Background and Christian Upbringing
Xian Sheng was raised by his paternal uncle and aunt in Ipoh, who were Methodists (13B-2000 I1, I5). He followed their religion and became a Christian, regularly attending Sunday church services and participating in special ceremonies such as Christmas celebrations to commemorate the birth of Jesus Christ (13B-2000 I6, 18B-2000 G6). During his youth, he sang Christian hymns every day, including “This Is My Father’s World” and “Jesus Bids Us Shine” (13B-2000 K8). He studied the Christian scriptures by chapters and verses, eventually taking an examination in Biblical studies (15A-2000 E21, 13A-2000 C5). He graduated from Senior Cambridge in 1955 even before the Independence of Malaya (13A-2000 C5). Upon leaving school, Xian Sheng also left the Christian movement because there were many things he could not accept about the teachings (13B-2000 I7). Later in 1956, while working at Port Klang, a representative from the Methodist Church approached him to rejoin, but he declined, stating he preferred to be free from religious attachments (13B-2000 I8, I9).
Theological Critiques and the Concept of “Paulism”
Xian Sheng believes that modern Christians hold a misconception of GOD, particularly in describing GOD with the single word “love,” which he argues is insufficient to describe the Creator (01A-1999 A7, A8). He clarified that Christians pray incorrectly by praying to Jesus as GOD (01A-1999 A10). He maintains that Jesus never declared himself to be GOD or the Creator (43A-2000 A1). He views the doctrine of the Holy Trinity—asserting Jesus is one and the same as GOD the Father—as a narrative where Christians are essentially invoking Jesus for help with their lies in court (22A-2000 J11). Xian Sheng stated that everything practised in Christianity is actually “Paulism,” meaning that Christians primarily follow the teachings of St Paul rather than Jesus (01A-1999 O1, O8). He frequently cited 1 Corinthians 15:17, “And if Christ be not raised, your faith is in vain,” noting that this verse is the foundation of a faith built on a narrative that contradicts the truth of Jesus’s life (01A-1999 O2, O7). He rejects the Christian doctrine of physical resurrection and a future Day of Judgement, calling the idea of GOD judging billions of physically resurrected people “not logical” (11A-A-2000 A18, A20, A22).
The Truth of Jesus in India
Xian Sheng maintains that Jesus did not die on the cross but survived the crucifixion and travelled to India (01A-1999 F1, 13B-2000 J9). He read several books on this subject, including “The Unknown Life of Jesus Christ” by Nicolas Notovich and “Jesus Lived in India” by Holger Kersten, before deciding to travel to Srinagar, Kashmir, to verify these claims himself (13B-2000 D3-D7). During his visit to the Rozabal Shrine, which he identifies as Jesus’s tomb, he knelt and prayed for GOD to let him find Jesus’s descendants (13B-2000 D19). His prayer was answered when he was invited to the home of Basharat Saleem, who claimed to be a direct descendant of Jesus (13B-2000 D21, F6). Basharat Saleem provided Xian Sheng with the names of Jesus’s wife, two sons, and daughter, information Xian Sheng believes is held by no one else in the world outside of his associate, Brother Daniel (13B-2000 D24, D25). Xian Sheng also visited the Hemis Monastery in Ladakh, where he viewed and photographed records suggesting Jesus studied Buddhism between the ages of 13 and 29 (13B-2000 G3-G7). He asserted that the Vatican is aware of these truths but remains the “worst offender” for perpetuating the lie of Jesus’s death and resurrection (01A-1999 P9).
Experiences with Christian Clergy and Adherents
In the early days of the Spiritual Movement, Xian Sheng sent three young followers to a church to listen to their sermons and compare them to Baitiangong (13A-2000 F4). The pastor initially welcomed them as “brothers,” but upon learning they were from Baitiangong, he immediately accused Xian Sheng of rape and sexual offences (18B-2000 E17, E18). The pastor offered to take them to a witness, but when the witness denied making any such accusations and blamed the newspaper, the pastor dropped his head in silence (19A-2000 B6-B8). Xian Sheng has also faced direct disruption from Christians during obsequies; in one instance, a Christian man began singing Christian songs loudly in the middle of Xian Sheng’s sermon (13A-2000 F1, 15A-2000 D1). He noted that Christians at another obsequy chanted loudly to interfere with his speaking, pausing only when he stopped (22B-2000 B5). Xian Sheng characterised these individuals as having “no manners” and “no respect for others,” noting they would never dare to disrupt a Muslim funeral in such a manner (15A-2000 D1, D8, 18B-2000 D16). He argued that Christianity teaches its adherents to be “extremists” because their doctrines are not open to discussion (15A-2000 A7, 20A-2000 A1).
Family Issues and Religious Indoctrination
Xian Sheng revealed that his own daughter, Chew Mei Lian, was indoctrinated into Christianity to the point where she told lies to deceive him about her church attendance (15A-2000 B5, B6). He noted that she had been trained to lie to her father regardless of the question asked (18B-2000 H20). Although she eventually confessed her dishonesty to him as an adult, she remained a Christian (18B-2000 H24, J14). He cited the family of Brother Ong Swee Tow as a “disappointing” example where the parents failed to bring their children to Baitiangong activities, resulting in them becoming Christians and Shintoists (15A-2000 A2, 16A-2000 E3). During Sister Tan’s funeral arrangements, the Christian and Shintoist children engaged in a physical altercation with Baitiangong followers because they wanted to bow to the deceased, a practice forbidden in Baitiangong (18B-2000 C8, C12). Xian Sheng observed that the Christian daughter in this family showed “complete disrespect” to her father (18A-2000 D3). He warned parents that Christians are adept at teaching children to deceive their parents and developing animosity towards Baitiangong (18B-2000 E6, H19).
Acknowledgements of Christian Contributions
Despite his criticisms, Xian Sheng has acknowledged the positive aspects of the Christian community. He stated that followers need to recognise the many good deeds performed by Christians, such as establishing shelters and providing support for orphans and widows (35B-2000 G1, G2). He commended their charitable activities and their resources for implementing them (35B-2000 G3). He also acknowledged that Christians are very helpful to people nearing death in hospitals, even saying he would “take my hat off to them” for their persistence in daily visits, though he noted they are paid to do so (01A-1999 K9). He suggested that the Baitiangong Spiritual Movement should emulate the way Christians recruit and organise social activities like singing and dancing for the elderly and retirees (35B-2000 G4, G5).
Xian Sheng’s personal experience
Early Life and Family Origins
Xian Sheng was born into a background he described as “ConTaoBuddhism”, a syncretic practice of Confucianism, Taoism, and Buddhism common among Malaysian Chinese (13B-2000 I1). His mother passed away during the Japanese occupation when the first bombs were dropped on Singapore, and his father subsequently left him and his two elder brothers (13B-2000 I2, 18B-2000 G8). He was raised by his paternal uncle and aunt in Ipoh, who were Methodists; consequently, Xian Sheng became a Christian, attended church, and studied the scriptures for many years (13B-2000 I3-I6). During his childhood, his aunt sold the family piano to cover living expenses since his father provided no financial support (18B-2000 G9). As a young boy, he witnessed the cruelty of the Japanese occupation, including seeing human heads placed on poles along roads in Perak and watching a soldier brutally kill a local man with a sword (18B-2000 E6-E8). In his youth, he followed his father’s practice of worshipping various deities like Guan Gong and the Kitchen deity, though he questioned the logic of burning portraits they had worshipped for a year (38A-2000 C1, 13B-2000 H7).
Education and the Pursuit of Knowledge
Xian Sheng graduated with an Overseas School Certificate from Anglo Chinese School Ipoh in 1955 (16B-2000 D3). Due to a lack of financial resources, he could not immediately further his education and spent seven years working in the private sector to save money (16B-2000 D4). He eventually obtained his Higher School Certificate in 1962 (16B-2000 D4). Despite wanting to study law, he was unable to secure loans from his brothers or friends and even attempted to mortgage his land to help others, which proved unsuccessful (16B-2000 D5-D7). In 1969, he was finally able to attend the University of Malaya with government funding, where he graduated with a Diploma in Public Administration in 1970 (16B-2000 D9, 13C-2000 A10). During his university years, he studied Computer Science and System Analysis using the IBM 1130 system, which utilised punched cards and magnetic drums (13C-2000 B13-B15).
A Career in Education and Discipline
Xian Sheng’s teaching career spanned several decades, including roles as Teacher-In-Charge of Prefects and Discipline at S.R.K. Selayang Baru and Kepong High School (07B-2000 F2). As the Discipline Master at Kepong High School, he was renowned for single-handedly eradicating rampant gangsterism within a short period (13A-2000 G4). He was a strict educator who personally visited the homes of students who were absent for three days to investigate the reasons for their truancy (05-1999 R7-R8). On one occasion, he discovered a group of truant students playing at a pond and ordered them to walk back to school in their underwear as a disciplinary measure (05-1999 R9). He also gave free tuition to weak students every Sunday at various houses and never collected fees for his time (13A-2000 G2, G9). In 1983, his teaching job was suspended without pay after he was charged for participating in an “illegal assembly”, and when he was reinstated in 1985, the government demoted his pay grade despite his previous highest fixed pay (07B-2000 F2-F3).
Leadership and Community Service
Xian Sheng held numerous leadership positions, serving as the first Chairman and Founder of the House Owners’ Association in Kepong Baru (17B-2000 A3). He was the first resident in his area to have a telephone line installed, a privilege granted due to his high-ranking roles in teacher unions (17B-2000 A6, G3). During the racial riots of 13 May 1969, he was the only authorised individual in Kepong Baru under the Emergency Ordinance, which allowed him to move freely to protect the community (17B-2000 A8). He famously intervened to prevent a massacre by dispersing a gang of machete-wielding individuals who intended to attack Malay families (17B-2000 A10). For his courage, he was awarded a Certificate of Appreciation by the Yang Di-Pertuan Agong in 1969 (19A-2000 D1). He also served on the Board of Directors for the Teachers’ Provident Fund and was a member of the National Anti-Drug Agency for Batu and Kepong (17B-2000 C10, 1955 A14).
Spiritual Revelations and the Foundation of Baitiangong
At the age of forty in 1976, Xian Sheng began experiencing spontaneous out-of-body experiences where his soul would leave his body while he slept (38A-2000 I2). His first physical meditation experience occurred on his driveway, where a powerful force compelled his hands to stretch out and receive a “White Book” from the sky (21A-2000 H7). He began preaching in June 1976, often using a megaphone in empty fields to teach people to pray directly to the CREATOR (21A-2000 I5). The specific Baitiangong prayer was revealed to him on 4 October 1976 (21A-2000 I1). Over the years, he faced significant persecution, including being imprisoned in Pudu jail for 12.5 days and fighting defamation cases for 19 years to clear his name of false rape allegations (30A-30B-2000 H9, 17B-2000 F1). He served as an Assistant Registrar of Marriages from 1982 until 1999, when the government revoked his certificate following his lawsuit against a government minister (39A-2000 A6).
Supernatural Encounters and Miracles
Xian Sheng has experienced and performed various miracles throughout his life. In 1997, after a motorcycle accident left his right arm completely immobilised and declared medically untreatable by specialists, he regained full motor control instantaneously after kneeling to pray (21B-2000 A6-A7). He successfully healed his 94-year-old father’s legs, allowing him to walk again after being immobile for years (21B-2000 E3-E7). He also recounted healing a paralysed old man in Balik Pulau, Penang, in front of an Australian witness (21B-2000 E22). In 1996, he travelled to Kashmir, India, to verify the claim that Jesus lived there; during this trip, he met Basharat Saleem, who claimed to be a direct descendant of Jesus (13B-2000 D7-D21). He once spent a night in a haunted house in Pudu, where his soul left his body to fight and eventually subdue a roaming spirit that was pressing down on him (32B-2000 D9-D11).
Resilience, Habits, and Hobbies
In his earlier years, Xian Sheng was a heavy smoker and a heavy drinker, but he gave up both habits “cold turkey” (13A-2000 I4, 18B-2000 G18). He is an avid rider of heavy motorcycles and owns a Harley Davidson Electra Glide Ultra Classic (18B-2000 B4). He enjoys watching specific television channels like National Geographic, Discovery, and CNN, and admits to having an interest in watching WrestleMania (07A-1999 Q1, 43A-2000 K4). He is also a musician who plays the guitar and sings oldies at his own bistro, Gaia (13A-2000 M3, 18B-2000 G9). Throughout his life, he has emphasised the importance of resilience, once illustrating it by showing how he recovered from financial losses without resorting to cheating (41AB-2000 G1-G2). He maintains that humans can change their bad habits if they make a concerted effort (13A-2000 I3).
Xian Sheng trip to Kashmir and Hemis Monastery
Motivation and Research
Xian Sheng had read several books on the subject of Jesus living in India, including “The Unknown Life of Jesus Christ” by Nicholas Notovitch, “Jesus Lived in India” by Holger Kersten, and “The Lost Years of Jesus” by Elizabeth Clare Prophet (13B-2000 D3-D5). Initially, Xian Sheng did not believe what these authors had written because he had been brought up by Christians, attended Church, and read the scriptures (13B-2000 J9). He is a person who wants to witness first-hand instead of relying on what others say, which is why he decided to travel to Srinagar, Kashmir, to verify these claims himself (13B-2000 J5-J6, 13B-2000 D7). Before the trip, Xian Sheng read about ancient parchments about Jesus stored at the Hemis Monastery and that Jesus had changed his name to Yuz Asaf, but he remained unconvinced until he travelled there (01A-1999 L4-L5).
Arrival in a Dangerous Land
Xian Sheng visited Kashmir in July 1996, a month after the politically unstable 1996 Jammu and Kashmir Assembly elections (01A-1999 L8). He took a lawyer for the purpose of research and two Baitiangong brothers as witnesses (13B-2000 J6). Upon arrival via road from New Delhi, they were shocked to see Srinagar completely devoid of other tourists due to the ongoing militant insurgency (13B-2000 D8, D10). They were unaware of the conflict before purchasing tickets and were fortunate to arrive during a reprieve (13B-2000 D9). An Indian Army Major warned Xian Sheng not to trust his tourist guide because of recent violence, including a family killed on a houseboat and the kidnapping of German and British tourists (01A-1999 L9, 13B-2000 D12). Xian Sheng told the officer they did not fear the danger as it was pointless to fear (13B-2000 D13).
The Rozabal Shrine and the Tomb of Jesus
Xian Sheng visited the Shrine of Rozabal, identifying it as the tomb of a person named Yuz Asaf (13B-2000 D15-D16). ‘Yuz’ stands for Yuzu (Jesus) and ‘Asaf’ in Hebrew means gatherer (13B-2000 D16). At the shrine, a pair of footprint impressions with visible nail marks are carved on a slab of stone (03-1999 T2, 13B-2000 D15). The direction of the tomb does not comply with traditional Muslim burial directions, but rather how the Jews would bury their dead in an East-West facing direction (13B-2000 D18). While at the tomb, religious fanatics rudely snatched the itinerary from Xian Sheng’s tour guide (13B-2000 D17). To confirm if the tomb truly belonged to Jesus, Xian Sheng knelt outside and prayed: “GOD, if Jesus were here, please let me find his descendant” (01A-1999 L5).
The Miraculous Meeting with Basharat Saleem
Despite Srinagar being a large city, a male servant approached Xian Sheng’s group, asking if they were looking for his master, Basharat Saleem (01A-1999 M3, 13B-2000 D20). Basharat Saleem, a lineal descendant of Jesus, had received a consciousness while performing his daily prayers that someone of great importance was seeking him (13B-2000 F3, 13B-2000 D21). He had dispatched his servants to find them, and they spotted the group because of their all-white attire (01A-1999 M5-M6). Saleem blessed Xian Sheng and his companions and provided the names of Jesus’s wife, two sons, and daughter (01A-1999 M4, 13B-2000 D24). These names are kept confidential by Xian Sheng’s lawyer (13B-2000 D25). Saleem claimed to have artefacts to prove his lineage but feared revealing them because he believed both Muslims and Christians would go after his neck (13B-2000 D26-D27). Xian Sheng told him he would be committing a sin by withholding the truth and encouraging people to spread lies (13B-2000 D35).
The Tomb of Moses
Xian Sheng mentioned that he also knows where the grave of Moses is located (03-1999 R3). It is near Srinagar on Mount Nebo, or Mount Nebu, and is still maintained by a caretaker named Wali Rishi to this day (03-1999 R4, S2, S7). According to the Bible, Moses was not allowed to enter the Promised Land, and while the Bible states the Promised Land is Israel, Xian Sheng said it was Kashmir (03-1999 R6-R8). Xian Sheng expressed a desire to visit the grave, but safety concerns regarding militants made it difficult (03-1999 R11).
The Arduous Journey to Hemis Monastery
To reach the Hemis Monastery, the group had to travel east from Srinagar, passing through Kargil, which was locked in conflict at the time (13B-2000 G1). They wove through winding mountainous roads and reached an altitude of over 13,000 feet, where the low oxygen levels made them sick with altitude sickness (13B-2000 G1-G2, J33). They eventually reached Leh, the capital of Ladakh, where the monastery is located (13B-2000 G1-G3).
Findings at the Monastery
At the Hemis Monastery, the group received VIP treatment from the General Secretary of the Buddhist Association, whose honorific title is Rinpoche (01A-1999 M10, 13B-2000 J34). They were shown the chamber housing ancient manuscripts written in the Pali language (01A-1999 M9, M11). These records state that Jesus studied there from the age of 13 to 29 (13B-2000 E2, 13B-2000 G8). Unfortunately, the parchments were kept under lock and key by a Tibetan monk who had returned to Tibet to get married, and no other monk dared to open the safe without his permission (01A-1999 M11-M13). Xian Sheng was able to view and photograph some of the documents (13B-2000 G5). He concluded that these missing years in the Bible were spent by Jesus in India studying the Vedas and Buddhism before returning to Jerusalem (13B-2000 G7-G8).
Xian Sheng’s Warnings
Spiritual Integrity and the Unforgivable Sin
Xian Sheng cautioned Baitiangong followers against committing the “Unforgivable Sin”, which refers to sins that only GOD can pardon (02A-2000 note1). He warned that “a follower who understands and accepts GOD, prays to GOD but later changes to praying to something else will have committed an unforgivable sin” (02A-2000 note1). For such individuals, Xian Sheng stated he would be “unable to grant forgiveness” after their passing (02A-2000 A2). He also issued a stern warning that if any followers were to say “GOD is biased, even once, and they had prayed to GOD their entire lives, they would find themselves in Hell” (06C-2000 B11).
Idolisation and False Narratives
Xian Sheng “urged the followers not to idolise him,” fearing they might elevate him to the status of GOD (01A-1999 A12). He emphasized a strict principle regarding honesty: “Don’t even tell lies for me,” instructing followers to either “speak the truth or remain silent” (01A-1999 G1). He also warned against giving “false hope to any sick Christian, Hindu or Buddhist by claiming that if they joined Baitiangong, their Xian Sheng could heal them” (01A-1999 K6).
Genetic Engineering and Cloning
Xian Sheng expressed firm opposition to modern genetic technologies. He declared that the “Baitiangong Spiritual Movement does not accept the cloning of human beings” and discouraged “artificial insemination where a fertile woman goes to a sperm bank” (32A-2000 A1). He warned that “genetic modification of germline cells must not be accepted” as it interferes with the “Divine Law of Nature” (37B-2000 A6, C1). He specifically cautioned that if genetic engineering were to eliminate known diseases, “a new form of disease would emerge” which he described as “belligerent-person disease,” affecting the brain (32A-2000 D9, 38A-2000 S3).
Conduct and Excuses
Xian Sheng frequently warned against the human habit of making excuses, stating, “GOD did not create humans to make excuses. Humans made excuses for themselves” (16A-2000 A16-A17). He urged followers to “be serious in whatever you are doing” and warned against “being overly clever” to the point of arguing and opposing instructions (31A-2000 D12, G11-G14). He cautioned that “human pettiness can inflict harm on others” (26A-26B-2000 J6).
Warnings on Punctuality
Xian Sheng was extremely strict about discipline and time management. He warned that “being late is not an acceptable reason” and emphasized that “we must strive to be 100% punctual once we have given someone our commitment” (26A-26B-2000 F5). He highlighted the potential for “dire consequences” due to lateness, noting that “a life was lost as a direct consequence of failing to maintain punctuality” in the case of Sister Lee Lee (26A-26B-2000 F6, F8).
Warnings Against Bad Thoughts and Factions
Xian Sheng issued a “stern warning to the followers… not to even think bad thoughts” (02-1999 F2-F3). He specifically warned against “thinking of forming another Baitiangong faction,” explaining that when individuals combine such deviant thoughts, they might act together to “shatter” the reality of the movement (02-1999 F4, F6, F10).
Family Responsibility and Upbringing
Parents were warned not to neglect the spiritual education of their children. Xian Sheng stated that if children “go astray… parents must reflect on whether they might also bear some responsibility” (41AB-2000 K8). He warned that parents who “teach their children to lie” are “undeniably sinful” and will face “deep trouble” if their children eventually blame them for their wrong upbringing (35B-2000 D3-D9). He also warned children that any child of age “who struck their parents would be committing a sin” (41AB-2000 L11).
Interactions with Others and Society
Xian Sheng warned against being a “busybody” or talking without facts, as “getting our facts wrong… can cause others to argue and even divorce” (09B-2000 A4). Regarding physical safety, he warned that “robbers have lost their humanity” and advised followers to use a “buddy system” when going to the bank (27A-27B-2000 B2-B3). He also warned followers “never to ask for revenge” even if they were murdered, as harbouring revengeful desires after death traps the soul as a “Roaming Soul” (38A-2000 X1, 21A-2000 D11-D13).
Marriage and Sexual Relationships
In the context of marriage, Xian Sheng’s advice was definitive: “If you wish to marry, do not think of divorce. If you contemplate divorce, then do not marry” (02A-2000 D5). He warned that those who choose a “lifestyle” of prostitution would, after death, find their soul in a plane where they are “forced to serve as a prostitute without end” (08-09-1999 K5, 399).
Work Ethics and Baixian
Staff in the Baixian organisation were warned that they must “cooperate and work together” and that Xian Sheng would “not tolerate any misbehaviour” after his departure from Earth (27A-27B-2000 M11, 29A-29B-2000 A2). He warned that Baixian staff who “refuse to act in unison… are truly blind” and should “resign promptly” (24B-2000 F9-F11).
Legal and Administrative Caution
Xian Sheng warned organisers of Baitiangong events “not to maintain a record of the budget, donations, and expenses until we receive formal association approval” to prevent his arrest for running an “unlawful society” (24B-2000 A1). He also warned that “collecting donations requires permits and licences” and is more complex than it appears (24B-2000 F3).
Deceiving the Deceased
A major warning was directed at traditional Chinese practices: “We should not lie to the living as that is wrong. And if we were to lie to the deceased, that is more wrong. That is downright cheating” (11B-B-2000 C8). He specifically warned that “burning offerings of Hell money is actually cheating them as they cannot receive or use them” (33A-2000 G4).