22B-2000 20022000

Date: 20 Feb 2000.

Location: Xian Sheng’s house, Taman Melawati.

Table of Contents

(A) You are not responsible for your father’s actions [07:50 – 11:38]
  1. Regardless of the numerous situations in which the phrase ‘a person is responsible for their words or their actions’ applies, this responsibility ceases upon the person’s passing. There is no need to continue pursuing it after their demise, even regarding outstanding debts. Are we to collect a debt from a deceased individual? Should we seek repayment from their children? Xian Sheng emphasised that such actions would be wrong.
  2. Xian Sheng commented that if he were in the role of the son, it would probably be appropriate for others to seek repayment from him, and he would probably settle his father’s debt. However, he promptly reiterated that we, on the other hand, should refrain from settling our father’s debts, as it would be wrong to do so. He clarified that the responsibility to repay the debt rests with our father, and we should not assume that responsibility.
  3. In life, our father has done both right and wrong things. Nevertheless, we are not obligated to settle his debts after his passing.
  4. Xian Sheng inquired if his followers recalled his repeated advice over the years, “Do not borrow money from anyone over the age of 60 years.” Nevertheless, Xian Sheng himself has surpassed the age of 60, and yet, some individuals are still borrowing money from him. He asked the followers for their perspective on this situation. A follower responded by suggesting that Xian Sheng is a business owner, implying that his businesses would continue to generate income for him, unlike non-business owners who would have to lend money from their retirement funds. Xian Sheng replied that the answer has nothing to do with being a business owner.
  5. Before providing his answer, Xian Sheng referred back to his earlier statements. Firstly, he stated that he would settle the debt his father owed even after his demise, but we should not and are not obligated to settle our father’s debt. Secondly, we should not borrow money from anyone above the age of 60 years old.
  6. The reason given by Xian Sheng was this: When we borrow money from an elderly person, they tend to internalise the issue, making it very personal and carrying the burden of our debt in their hearts, brains, genitals, stomachs, and ears to emphasise that they will carry the burden and never forget the debt owed to them. However, when we borrow money from Xian Sheng, unlike elderly individuals who would carry a heavy burden, he externalises the matter and does not take it personally. This is the difference between Xian Sheng and us; he will not carry the burden or be preoccupied with the debt owed to him. It is not because he is a business owner or our Xian Sheng. If he were to adopt the same mentality as the elderly people and internalise the issue, he would opt not to lend money in the first place.
  7. Xian Sheng cautioned against borrowing money from individuals aged 60 or above. If that elderly person were to pass away due to old age, and we rejoice at the notion of not having to repay the debt, we would accumulate more demerits in life. He mentioned that if we harboured the intention of never repaying our debt to them and hoped they would die so that we could free ourselves from the debt, we would face dire consequences after our passing. 
  8. Xian Sheng questioned the followers whether they believed the deceased could collect their debts from us after our demise.
  9. The answer is Yes! Xian Sheng humorously used the Chinese term ‘Bengali Debt’ which is often used in Chinese culture to describe a messy business dealing or a situation where someone is being taken advantage of, to illustrate that we had indeed created a big mess for ourselves. What ensued is not the deceased’s soul literally collecting their debt from our soul, but rather how it would contribute to our accumulation of demerits in the afterlife. He stated that while others might be penalised with an arbitrary figure of 4 demerit points, we would face a harsher penalty of 6 demerit points instead. We would have only ourselves to blame for this.
  10. Xian Sheng emphasised that the followers must listen carefully and pay attention to what he said during the sermons. At times, Xian Sheng would resort to indirect communication to avoid directly offending someone, but they need to listen attentively to discern the underlying message.
(B) Christian interference in Baitiangong Obsequies [12:01 – 21:15]
  1. Xian Sheng wondered whether he had previously mentioned that Bro Yong Khoon Sang’s daughter-in-law is a Christian. If we assert that his son does not heed his wife’s Christian opinions, we would be sadly mistaken. He further stated that even Sis Pang Mei Lan, as her mother-in-law, likely listens to her, let alone her husband. He stressed that both Sis Pang and her son listen to her Christian views.
  2. Xian Sheng asked Sis Pang to conduct a self-assessment of the things she had said, which demonstrated that her Christian daughter-in-law had somewhat influenced her thinking. He then directly and unequivocally told her that he knew she listens to her daughter-in-law, and that he is never wrong on such matters.
  3. He questioned if Sis Pang fears not having a daughter-in-law. The streets are full of potential suitors. If his son no longer wants his wife, there would be another woman who would seek him as a husband, and therefore Sis Pang need not fear not having a daughter-in-law.
  4. Xian Sheng ended his comments regarding the events related to Christianity that affected Bro Yong Khoon Sang’s obsequy, stating that what’s done is done. He would like to shift his comments to Bro Ng Foong Huat’s obsequy.
  5. In Bro Ng Foong Huat’s obsequy, Xian Sheng stated that the Christians staged a protest by interrupting his sermon, which was a very disappointing turn of events. He failed to understand how they could lose their humanity. They purposefully arranged the chairs for their fellow Christians to sit down to offer prayers but would only start chanting when Xian Sheng spoke. When he paused, they would also pause their chanting. It was clear that the chanting was meant to interfere with Xian Sheng’s sermons rather than to offer prayers for the deceased.
  6. The Christians began to chant when he recounted his experience at Rozabel Shrine in Srinagar. 
  7. He knelt down and prayed, “GOD, if this is truly the grave of Jesus, I beg you, please let me find his descendant.” Xian Sheng and his followers had spent a significant part of the day searching for Jesus’ descendants, but their efforts had been in vain. 
  8. It was a fortunate coincidence that Basharat Saleem, the descendant of Jesus, happened to be performing his Salah at the same time Xian Sheng prayed. He received a consciousness that alerted him someone was seeking him, prompting him to dispatch his male servant to locate Xian Sheng.
  9. The male servant inquired if they were searching for Basharat Saleem. They confirmed their intent, and the male servant conveyed that his master was also seeking them. He escorted them to meet with his master, as they would have been unable to locate his residence on their own. 
  10. Basharat Saleem personally handed Xian Sheng the names of Jesus’ wife, his two sons, and his daughter. Xian Sheng believed that they were the only people in the entire world to possess these names. He substantiated this claim by noting that he had read numerous books, yet none of them had ever mentioned the names of Jesus’ two sons and one daughter.
  11. Regrettably, this information is currently in the hands of Bro Daniel, and he is uncertain whether Bro Daniel intends to document the information or when he will hand the information back to him. Xian Sheng mentioned that he may visit Bro Daniel in the near future to clarify his intentions, and if Bro Daniel has no plans for the information, Xian Sheng expects it to be returned to him.
  12. Xian Sheng mentioned that it was during this part of his sermon that they commenced barking. Initially, they were softly growling in the background, but as Xian Sheng continued to reveal more insights about Jesus in India, the growling became louder. When Xian Sheng proclaimed that Jesus is not GOD and continued with his sermon despite the heightened growling, a Christian man sprang up and barked hallelujah loudly. 
  13. Xian Sheng used derogatory terms related to dogs when describing the behaviour of these Christians, as they did not display basic humanity. Their conduct resembled that of a pack of dogs, growling and barking with the intent to intimidate Xian Sheng. 
  14. Xian Sheng proceeded to explain the expected behaviour of people who possess humanity. As an illustration, he mentioned that if his father were a Christian and chose Christian funeral rites, he would not protest but just observe the proceedings. This principle extended to his biological brothers as well as the Baitiangong brothers and sisters. He emphasised that he would not intervene or disrupt because that is how individuals with humanity should behave.
  15. Dogs do not adhere to humanitarian etiquette principles and lack the capacity to exhibit humanistic behaviour in a funeral setting. This was precisely how the group of Christians had behaved, displaying traits akin to those of dogs. 
  16. Xian Sheng had long recognised and understood the behavioural patterns common among Christians.
  17. Their blatant disregard for basic humanity eventually triggered Xian Sheng’s anger. He warned them not to test his patience any further. He made it clear that if they disliked what they heard, they were free to leave, as there was no obligation for them to stay. 
  18. Xian Sheng stated that if the Christians continued to disrupt the obsequy, he would walk up to them and slap them. And if they retaliated, it would escalate into a fight, with them being at a disadvantage since they had intentionally interrupted our obsequy.
  19. Xian Sheng concluded his comments regarding the problems faced during Bro Yong’s obsequies and shifted his attention to the forthcoming problem. He pointed to Sis Chan and informed her that her obsequies would pose a potential problem. He noted that while she opted for a Baitiangong way of obsequies, considering the behaviour of her Christian daughter and her fellowship during her father’s obsequies, she might not even inform us of her passing.
  20. He inquired of Sis Chan whether she had signed the ‘Letter of Intent’ to conduct the Baitiangong way of Obsequies in the event of her passing. Sis Wong, repeating out loud her answer, laughed upon hearing that she would complete it at a later time. Her innocent response elicited laughter from others as she appeared to be unaware of the gravity of the situation.
  21. Xian Sheng emphasised that this issue should not be postponed, as one cannot predict when they might pass away. He pointed out that, except for the CREATOR, no one can determine their own death date. He further stated that he would not disclose her death date even if he were aware of it. The crucial matter is that she must be prepared for the inevitable day and have her will in order. He urged her to take this matter very seriously, as it is not a subject for laughter.
  22. Xian Sheng expressed his desire to avoid a recurrence of the situation where her daughter brought her fellow Christians who disrupted the sermon with growling and barking. He chuckled as he recounted that initially, he was not particularly bothered by their growling, but when the barking began, they had clearly crossed a red line.
  23. The crucial matter at hand is that Sis Chan needs to make her funeral plans unequivocally clear to her children. Xian Sheng suggested that she might need to take the step of bringing both her son and daughter to the police station to file a report. He provided a sample report as follows:

    “Today, I would like to file a police report. I have brought along my disobedient son and disobedient daughter as witnesses. If I were to pass away and they fail to carry out the funeral arrangements as specified in my ‘Letter of Intent,’ please arrest them. Here are the contents of my ‘Letter of Intent.'”

    Xian Sheng believed that taking such a drastic measure could make things easier in case a police report is needed in the future, considering there is already an outstanding report.
  24. Xian Sheng’s rationale for this approach is that her Christian children are not afraid to intimidate and disrupt Baitiangong obsequies, but they are fearful when the police become involved in enforcing the rule of law.
(C) It is wrong to interfere with anyone’s funeral wishes [22:16 – 25:01]
  1. Xian Sheng is speaking from a spiritual perspective when he asserted that humans are very stupid.1
  2. In the case of Bro Ng Foong Huat’s obsequy, his wife, Sis Chan, assumed the responsibility and conducted his funeral in accordance with the Baitiangong Way of Obsequies. Bro Ng had not left a will indicating that he was a Christian and his preference for Christian funeral rites. If he had, Xian Sheng would have respected his wishes and allowed the Christians to conduct their funeral services without any interference. The Baitiangong brothers and sisters would have attended his Christian funeral, and they would pray for him after leaving the funeral parlour, in the comfort of their own homes.
  3. Xian Sheng emphasised the importance of Sis Chan promptly obtaining a Letter of Intent, urging her to have it signed as soon as possible. He called for volunteers to assist Sis Chan in completing this task, with a preference for its completion either tomorrow or the day after. Furthermore, once the Letter of Intent is signed, they should accompany Sis Chan and her children to the police station to file a report. 
  4. If the police inquire about the reason for filing a report, Sis Chan should explain that she has pre-emptively submitted the report to enable the police to swiftly intervene and apprehend her children, should they attempt to disrupt her funeral arrangements as she has signed a Letter of Intent stating her desire to conduct the Baitiangong Way of Obsequies upon her eventual passing. This action serves as a precautionary measure to alert the police to potential issues in advance, and Xian Sheng confirmed the viability of such a practice.
  5. Filing a report in advance serves the purpose of expediting our response in case Sis Chan’s children disregard her wishes and proceed with a Christian funeral against her will. If they were to file a police report alleging interference with their mother’s Christian funeral, it might be too late for us to take action. By then, the funeral rites would have concluded, and the body would have been buried. Therefore, this advance report is a crucial step to ensure we can act promptly to uphold Sis Chan’s wishes.
  6. Xian Sheng urged the followers to take action while they are alive and capable, cautioning that after their passing, they would no longer be able to dictate any terms as their children would dictate terms for them. As an illustration, Xian Sheng pointed out that a deceased individual cannot even determine whether their coffin is carried head first or leg first, or even choose the colour of their underwear. In the Baitiangong way of Obsequies, the deceased is dressed in all white, but their family members could select red underwear for them, highlighting the importance of making critical decisions in the present, as others would make them on your behalf in death.
  7. Xian Sheng repeated his advice that we should not interfere with the funeral wishes of anyone, as it is wrong to do so. For instance, if a wife, who is not a Baitiangong follower, has a will specifying her wish for a Taoist funeral ceremony, her husband, who is a Baitiangong follower, should not interfere with the Taoist funeral arrangement. The only exception is when the wife does not have a will, and the husband can make decisions on her behalf. If, for any reason, the husband cannot make a decision, he should refrain from interfering and permit the funeral to proceed as planned.
  8. Ultimately, a will or a Letter of Intent holds paramount importance and takes precedence over any disputes. If we attend a non-Baitiangong funeral without possessing a Letter of Intent to confirm the deceased’s wish for the Baitiangong Way of Obsequies, we lack grounds for disputing with the family. This is an important reminder for all of us. 
  9. Xian Sheng concluded his comments on Bro Ng Foong Huat’s obsequy.
(D) Elders and ACCs, please wake up [25:01 – 30:34]
  1. Xian Sheng began commenting on the events surrounding the obsequies of Sis Tan Sue Kee and Bro Ong Swee Tow. This marks the conclusion of a series of chain obsequies, which revealed the peculiarities associated with their Christian children during the past three obsequies, spanning from the eve to the first day and the fourth and fifth days of the Chinese New Year.
  2. The body of Sis Tan Sue Kee has been stored in the refrigerated chambers of the Universiti Malaya Hospital’s morgue for several days, as the family awaited the return of their youngest daughter from Germany.
  3. The arguments and commotion had already begun before the daughter’s return from Germany. The source of the arguments was the eldest son, who had previously been a Christian but had stopped attending church for a long time. Xian Sheng diverged to clarify that some individuals convert to Christianity but neglect attending church to gain a deeper understanding of their newly embraced faith. This pattern also applies to the Baitiangong Spiritual Movement.
  4. Just a day ago, Xian Sheng openly criticised Bro Wong’s rebellious son for his lack of manners as he refused to eat the food prepared by his parents and instead left the house to dine elsewhere. Xian Sheng deemed his attitude as wrong. However, the immediate concern revolves around Bro Wong’s upcoming obsequies, as his rebellious son is unlikely to adhere to the Baitiangong way of Obsequies for him. Xian Sheng urged him to promptly sign a Letter of Intent to formally declare his intentions for Baitiangong obsequies.
  5. Xian Sheng questioned the Elders and ACCs regarding the religious beliefs of Bro Wong’s children, whether they are Christians or not. He urged the area Elders and ACCs to fulfil their responsibilities by visiting the family to gather this information. 
  6. He expressed his frustration that for the past 24 years, the Elders and ACCs have been notably inactive, akin to sleeping on the job. They should wake up from their inactivity and begin visiting all the Baitiangong families to ascertain whether their children are following Baitiangong. If they are not, it is important to engage them in discussions and debates to promote their understanding and facilitate their learning about Baitiangong.
  7. Returning to the issues faced during Sis Tan Sue Kee’s funeral arrangements, we were embroiled in a heated argument, brawl and camera grabbing with her children and their extended families, which resulted in a damaged camera lens. Xian Sheng mentioned that he displayed remarkable patience with the family members. 
  8. He found it quite amusing that the family members would keep rushing past him to shout and engage in brawling with the followers but never directly confronting him. He likened the situation to dogs running to and fro, passing him by to bark and bite at others, all the while recognising him and deliberately avoiding him.
  9. Xian Sheng questioned whether people with human instincts would behave in such a manner. He added that only dogs, with their animal instincts, would exhibit such behaviour. 
  10. He recalled a phrase he had memorised from a book: “When a dog bites a man, that is not news, because it happens so often. But if a man bites a dog, that is news.” 2
  11. This suggests that there are individuals who behave with dog instincts. Xian Sheng noted that we had the chance to encounter two such individuals. One instance was during the obsequies of Bro Ng Foong Huat, and the other occurred at the meeting during Sis Tan Sue Kee’s funeral arrangement. He classified the son-in-law as belonging to the breeds of Japanese dogs and inquired about the reason for this classification. A follower responded that it was because the son-in-law adhered to the Shinto religion, which originated in Japan.
(E) Why would the Chinese pray to Japanese Spirits? [30:34 – 35:38]
  1. Xian Sheng said he couldn’t understand why the Chinese would worship ‘日本 專’ or Japanese Specialty referring to Shinto religion, a religion brought to Malaysia by the Japanese. He pointed out the connection between Shintoism and Japanese Airlines, noting that the coffin-like object bears the text ‘Japan Airlines’ on it. 
  2. He asked if anyone noticed this. Bro KC Wong acknowledged that he also noticed it. Another follower mentioned that they couldn’t see what Bro Ong’s son was praying to. Bro KC Wong shared that he had managed to take a peek when they opened the doors of the Kamidana.3
  3. He mentioned that the Japanese massacred over 40,000 Chinese in the Nanjing Massacre, and they were buried in a large hole.4 And yet, the Chinese today are praying to these Japanese supernatural entities called Kami, a Japanese term for divine spirits that inhabit all things, including the spirits of venerated deceased individuals. 
  4. Xian Sheng imitated them and muttered chants sounding like, “Thank you for slaughtering 40 thousand of us,” to illustrate that these Chinese have gone mad by praying to them. 
  5. He added that it would be less insulting to pray to ordinary bricks than to pray to ‘日本砖’ or Japanese bricks. (the local term for Shinto ‘日本 專’ sounds like 日本砖 or Japanese bricks). He questioned if these Chinese worshippers were still asleep and unaware that the Japanese massacred 40 thousand Chinese. Xian Sheng expressed his disgust at the Chinese individuals who would pray to it, stating that it would be less disgusting to pray to anything else.
  6. Xian Sheng shared a personal experience that many may not be aware of. He described witnessing human heads placed on poles along either the Tambun road or Gopeng road in Perak that the Japanese soldiers beheaded. He described the actions of the Japanese soldiers as extremely cruel. 
    Severed heads of civilians, killed upon Tsuji’s order, line a Singapore street. The artist, Ronald Searle, was a British prisoner of the Japanese

  7. He also recounted an incident involving his teacher and friend from Perak. According to him, the teacher had witnessed a Japanese soldier ordering a man to climb a coconut tree and fetch a coconut. Instead of thanking the man for his help, the soldier, armed with a Shin Guntō sword, brutally stabbed the man in the backside as he descended. The Japanese soldier could have simply said “arigatogosaimas” to show gratitude, but he chose cruelty and stabbed the man to death in his anus. 
  8. Xian Sheng’s teacher and friend from his time in Perak had since passed away. He recalled how he shivered in terror, fearful of making the slightest sound as he watched the man die from his wounds while the Japanese soldier callously walked away. 
  9. These are true events that Xian Sheng witnessed as a young boy, depicting the cruel nature of the Japanese people during the Second World War. They beheaded individuals and placed their heads on poles for public viewing. 
  10. Surprisingly, despite these atrocities, some Chinese people still choose to pray to the Japanese spirits.
(F) Do not fight to conduct obsequy if our parents are not in Baitiangong [35:38 – 38:39]
  1. Xian Sheng pointed out the eldest daughter’s husband and their son, who are Shinto worshippers as provocateurs in the incident. 
  2. Xian Sheng tugged at the son-in-law’s shirt, but he did not notice as he was engrossed in bickering. This prompted Xian Sheng to shout at him, which resulted in him behaving less rowdy. The father and son duo caused a lot of commotion during the discussion.
  3. Xian Sheng was very glad and thanked GOD that Bro Ong Swee Tau requested to pass away together with his wife as the best option for him. He then thanked GOD that Bro Ong got his wish. Otherwise, the situation would have been far worse than the previous incident.
  4. The discussion about Sis Tan’s obsequy escalated to the point where the son threatened to kick Xian Sheng out of Bro Ong’s house. Upon hearing this threat, Xian Sheng reminded him that his father had invited him and asked whether it would be him or Xian Sheng who would be doing the kicking.
  5. Xian Sheng pointed out that his calf muscles are very hard. He inquired if anyone had ever felt his calf muscles and then challenged the younger followers to try to kick him. He explained that the reason his calf muscles were as hard as rock was the constant effort required to balance his heavy Harley Davidson motorcycle. When his Harley is stationary, he needs to balance it, which demands strong leg muscles as he constantly pushes on either his left or right leg to maintain his motorcycle in an upright position.
  6. He said that if he were to kick Bro Ong’s son, he would send him flying a distance away. However, he demonstrated a lot of patience on that day by refraining from kicking his son. He added that he is a very patient person as there are many wrongs in the world.
  7. Xian Sheng cautioned the followers against emulating the disgraceful behaviour exhibited by Bro Ong’s children if they found themselves in a similar situation with the death of their parents. Their actions were wrong and inappropriate. 
  8. Xian Sheng provided the following scenario to illustrate his point: If our father were a Christian and we are followers of Baitiangong, we should allow our Christian sibling to conduct a Christian funeral for him without interruption, even if we are the eldest son in the family. Since our father is a Christian, then let them proceed with a Christian funeral. Where is the problem in that? We can always pray for them. It is wrong and inappropriate for us to make a big fuss over their choices.
  9. As Baitiangong followers, we must practice patience, and we must demonstrate our patience to others. We must not engage in what is wrong and inappropriate, which would be to fight to conduct the funeral services against the wishes of our parents.
(G) Xian Sheng is a founding member of Kepong Baru [38:45 – 40:23]
  1. Xian Sheng conducted the obsequy for Bro Ong and Sis Tan by sharing information about his background achievements. 
  2. He shared that he was the first Chairman and Founder of the House Owners’ Association in Kepong Baru. He was the first house owner to obtain an approval from Tun Sambanthan’s administration to install a telephone landline. Telekom erected ten telephone poles from the main road leading to his house. 
  3. He was the first individual to qualify for a telephone landline due to the various positions he held during his time when he was a teacher. He served as the Secretary-General of the National Union of Day-Trained Teacher’s College, Secretary-General of the Malaysia Teachers’ Union, Chairman of the Salaries Committee of the National Joint Council for Teachers, and a member of the Board of Directors of the Teachers’ Provident Fund. He was also one of the members responsible for the approval of housing loans.
  4. He proceeded to list his other credentials outside of his teaching career. He served as the secretary and subsequently Chairman of the Rukun Tetangga (Neighborhood Watch Groups) in Kepong Baru and was also a member of the National Anti-Drug Agency (NADA) for Batu and Kepong Baru. 
  5. Xian Sheng made significant contributions to the country and the community of Kepong Baru during his time. 
  6. In the field of politics, he was the founder of the Malaysian Chinese Association (MCA) Kepong Baru Branch. You can view his curriculum vitae at Xian Sheng’s curriculum vitae link.
  7. The reason Xian Sheng shared his past achievements during the obsequy was to make Bro Ong’s children, their relatives, and friends aware that he is more than just a leader and teacher of the Baitiangong Universal Spiritual Movement. He is also a founding member in the early development of the Kepong Baru community.
(H) Choose cremation over burial at Nirvana [40:23 – 41:59]
  1. Xian Sheng was deeply angered by the issue of burial plots at Nirvana Memorial Park. He vented his frustration by stating that he could invest RM1 million to acquire several acres of land and establish his own memorial park if he desired. However, he firmly asserted that it is unsuitable, wrong and inappropriate to require deceased individuals to pay an exorbitant amount of money to purchase burial plots. He emphasised that these plots could cost as much as RM20,000.
  2. Nonetheless, he believes that he would never be able to obtain a license to operate a memorial park in the first place. He expressed that the very notion of these exclusive memorial parks for burials should not exist.
  3. He asked those who already purchased burial plots at Nirvana to raise their hands. He expressed disappointment upon seeing Baitiangong followers who chose this option. 
  4. He advocated for them to consider cremation instead. He stressed the importance of a concerted effort to dissuade followers from selecting burial over cremation and urged everyone to play their part in this endeavour. After cremation, he recommended scattering the ashes over the seas. He asked if they had heard of the Chinese phrase ‘四海 為 家,’ which can be understood as the concept that the departed spirit and energy will be scattered to all corners of the world, thus making the entire world their home.
(I) Bro Ong saw the light [42:02 – 49:36]
  1. On the night when Bro Ong fell from his wheelchair and slipped into a coma, but drifted in and out of consciousness multiple times, Xian Sheng rushed home urgently to pray and requested GOD to allow Bro Ong to pass away alongside his wife, enabling him to conduct the Baitiangong Way of Obsequies for their children and relatives to witness. If Bro Ong were to recover, he would face a bleak future because his daughter had declared that she would not inform Xian Sheng if her father passed away in the future.
  2. Shortly after praying for Bro Ong to swiftly pass away, he retired to sleep. He had hardly fallen asleep when he received a phone call conveying the news of Bro Ong’s passing. 
  3. Xian Sheng was filled with joy and thanked GOD for the momentous opportunity to conduct obsequies for both the husband and wife together.
  4. Xian Sheng joked that while others might feel sorrow upon learning of someone’s passing, he found joy in such news. This sentiment was particularly true in Bro Ong’s case, given that his daughter had previously declared that she would not inform Xian Sheng of her father’s passing in the future.
  5. Bro Ong was deeply upset by the unfolding events, and he resorted to repeatedly slapping his forehead with his hands. He expressed that the best option for him was to pass away alongside his wife. 
  6. Xian Sheng informed the followers that it was indeed the best option, as the aftermath of his passing had yielded positive results. Both the sons and both the daughters were dressed entirely in white for the obsequies.
  7. Xian Sheng asked whether anyone could request to pass away earlier, considering that death is a natural occurrence that follows old age. He responded that it is possible within the Baitiangong spiritual movement, citing Bro Ong’s request as proof. He further stated that within Baitiangong, anything is possible, and Xian Sheng is possibly the only person who dared to make such a bold statement.
  8. During the previous week’s Sunday gathering, Xian Sheng conducted ‘chook fook’ for all three of the deceased family members. Bro Ong’s youngest daughter from Germany, along with her husband and two children, were in attendance. She remarked to Xian Sheng that Baitiangong seemed like a fairy tale.5 In response, Xian Sheng explained to her that in Baitiangong, unlike the stories found in fairy tales, miracles such as her parents’ passing are a reality.
  9. He told her that he believed Bro Ong obtained his wish because he was among the first group to participate in the Spiritual Retreat. During this retreat, Bro Ong and other followers witnessed dark clouds parting, and a radiant beam of light descended upon them while they were praying. 
  10. Xian Sheng then digressed from the topic to inform the followers that some individuals who had witnessed this miracle had left Baitiangong. He questioned whether they had made a stupid decision in doing so.
  11. Before his passing, Bro Ong was captured on video sharing his personal experience of the miracle he witnessed during the Spiritual Retreat at Bukit Ari in 1977. He described that when they knelt down to pray, the dark clouds parted, and a beam of light descended upon them. Even though he was looking up at the sky, the bright and brilliant light did not blind his eyes. Upon completing their prayers and standing up, the clouds closed, and the beam of light disappeared. He stated that the beam of light was not sunlight, and he was uncertain of its origin. This experience convinced him that Baitiangong is real and he expressed his desire to follow Baitiangong’s teachings.
  12. Bro Ong provided a testament, personally attesting to witnessing the brilliant beam of light, in the presence of all his children. The followers in the living room with Xian Sheng also confirmed that they heard Bro Ong’s testimony. Xian Sheng noted that Bro Ong had given this testament shortly before his passing. Xian Sheng suspected that Bro Ong’s wishes were granted because he had made a solemn testament, declaring himself a witness to the miracle within Baitiangong.
  13. Nevertheless, it was Xian Sheng’s request to the CREATOR for Bro Ong’s swift passing that ultimately allowed Bro Ong to obtain his wish. Xian Sheng requested Bro Ong’s swift passing rather than recovery, considering that his eldest daughter had stated that she would not inform Xian Sheng of her father’s passing in the future.
  14. Xian Sheng was displeased to learn that Bro Ong’s eldest daughter, who embraced the Shinto religion, had attempted to deny her father’s wish for a Baitiangong obsequy. Consequently, when the opportunity arose, he prayed for her father’s swift passing, denying her of her sinister intentions.  
  15. While many might have expected Xian Sheng to pray for Bro Ong’s swift recovery, Xian Sheng preferred to conduct the Baitiangong obsequy concurrently, thereby avoiding potential future conflicts with Christians and Shintoists.
  16. Xian Sheng concluded that all three obsequies in these recent weeks had indeed turned out well for everyone.
(J) Nothing less than three is sufficient for courtesy [49:36 – 54:37]
  1. Xian Sheng described the three obsequies as good events. The Chinese have a proverb, ‘好事成双’ or ‘good things come in pairs’. In our case, the following proverb, ‘接二连三’ or ‘one after another’ as we conducted three obsequies in a row.
  2. Xian Sheng likes the Chinese phrase, ‘无三不成礼’ or ‘nothing less than three is sufficient for courtesy’. He admitted that he is illiterate in Mandarin, but he understands the meaning of the phrase and would like to share its meaning.
  3. If we meet an individual for the first time who gives us a good impression as a courteous person, and we say that the individual has good manners, we would be sadly mistaken. This is because the moment we step away, they would revert to their vulgar nature. We would not know the individual’s true nature as they would not show it to us.
  4. The second time we meet with the individual again, and they keep up their courteous manners, we would think that the individual is truly a courteous person. Xian Sheng interjected here, stating that we have yet to see the individual for the third time. And finally, on the third time when we see the individual behaving naturally, we would then be able to see their true vulgar nature.
  5. The phrase “无三不成礼” or “nothing less than three is sufficient for courtesy” tells us that if, on the third encounter with the individual, we see their true vulgar nature, we would know that the individual is not a courteous person at all.
  6. However, if an individual is indeed a courteous person, then they would behave with courtesy the first time, the second time, and the third time that we meet with them. That would be the hallmark of a courteous person.
  7. Overall, the phrase “无三不成礼” or “nothing less than three is sufficient for courtesy” reminds us that if an individual consistently and repeatedly acts with courtesy throughout all three encounters, then the individual is indeed a courteous person.
  8. We cannot form a judgement that an individual is a courteous person based on the first encounter with them. When it comes to humans, they can change very fast. They may be courteous today, but they can change the very next day. Even if they are still courteous the next day, they may change the following day.
  9. A courteous individual would always be courteous. A vulgar individual would remain forever vulgar. 
  10. Xian Sheng proclaimed that Christians are vulgar individuals with no manners. He asked the followers if his proclamation was incorrect.
  11. Xian Sheng explained that Christians lack manners due to their extremist tendencies, and they also influence children to adopt bad manners towards their parents. The Church teaches non-Christian children to lie to their parents about attending Church and listening to sermons, which demonstrates a lack of manners towards the children’s parents. The continuous reinforcement by the Church for children to lie to their parents fosters and perpetuates bad manners in the children as well.
  12. Xian Sheng emphasised that if children from non-Baitiangong families listen to our sermons, we must never teach them to deceive and lie to their parents about attending our sermons. He cautioned those involved with children against following the extremist path taken by Christians.
  13. If we need to discuss Baitiangong with children from a Christian family, we must not prevent them from sharing this with their parents. We should not teach children to lie to their parents about their involvement in learning about Baitiangong. We must never employ the tactics used by Christians on children from non-Christian families.
  14. Xian Sheng personally experienced the situation he described where his daughter lied to him. When she reached adulthood, she wrote to Xian Sheng, confessing that she had been dishonest with him for all those years. Xian Sheng emphasised that such behaviour is wrong, and as followers of Baitiangong, we must not teach children to lie to their parents.
  15. Xian Sheng asked if the followers understood what he advocated, that we cannot follow the Christian deplorable conduct in teaching children to tell lies to their parents. We must uphold virtuous practices, which involve teaching our children to speak factually, honestly and truthfully. If they are unable to do so, it is preferable for them to remain silent rather than resort to telling lies. That would be the ideal stance in Baitiangong.
(K) Build closer ties with children of Baitiangong followers [54:37 – 01:02:50]
  1. Xian Sheng concluded his comments on the obsequies of Sis Tan Sue Kee and Bro Ong Swee Tow. He reiterated that all three obsequies conducted during the Chinese New Year period are truly good events. We have to thank GOD for the opportunity to do good. 
  2. Xian Sheng encouraged the followers to continue praying for Bro Yong Khoon Sang, Bro Ng Foong Huat, Sis Tan Sue Kee and Bro Ong Swee Tow as follows, “GOD, please forgive, pardon and lessen their sins. If deserving, please give them a good place in Heaven.”
  3. Xian Sheng expressed the hope that the sons of Bro Ong would join the Baitiangong Spiritual Movement and instructed Bro Tan An Bin to foster closer ties with them.
  4. Regarding the children of Baitiangong followers who do not pray to the CREATOR, Xian Sheng requested Council members to engage with them and encourage them to begin praying as well. 
  5. He provided the example of Bro Liow Hai Seng, who is currently working in Australia. Bro Liow Hai Seng contacted Xian Sheng and expressed his disappointment upon discovering that his son and daughter were not praying to the CREATOR. He requested Xian Sheng to arrange for someone to speak with them about Baitiangong. Xian Sheng agreed to his request and asked Bro Phuah Kim Yean to have a conversation with them.
  6. Xian Sheng was pleased that parents like Bro Liow Hai Seng are willing to request our assistance in discussing Baitiangong with their children. However, he expressed that ideally, parents should engage in debates and discussions about Baitiangong with their children themselves.
  7. Sis Lim Yew Eng informed the followers that she and a group of followers visited Bro Ong’s home to chook fook on the fourth day of the Chinese New Year. They had gathered at Xian Sheng’s residence to celebrate the Chinese New Year, and after the celebration, Xian Sheng requested them to visit Bro Ong’s house.
  8. Sis Lim conversed with the deceased’s second daughter-in-law, who shared with her that Bro Ong had also witnessed a bright light shining from the sky while he was praying to the CREATOR for his departed wife. He was seated in a wheelchair during this moment, as both his legs had been amputated due to diabetes.
  9. The next day, Sis Lim visited Bro Ong’s home once more and had a discussion with the deceased’s youngest daughter. She disclosed to Sis Lim that she had a dream around 3 a.m., in which her mother’s soul conveyed a message to her. The message was to pass on to all the family members, urging them to cease their arguments. Upon hearing this, Sis Lim advised her to communicate with her eldest sister, who practices Shintoism and encouraged her to put an end to the quarrels.
  10. On that very day, the Indonesian maid had a similar dream too. In her dream, Sis Tan instructed her to take good care of and faithfully serve her husband, Bro Ong. Evidently, Sis Tan was concerned about her husband’s well-being after her own passing and had requested the maid to carry out this task. It was unknown to her that her husband would pass away later that night. Sis Lim concluded her account by expressing gratitude to the CREATOR.
  1. Our stupidity stems from the choices we make, which are often influenced by our evil consciousness rather than our good consciousness. Despite being endowed with the most intelligent mind, humans failed to use it to improve their spiritual standings. Xian Sheng has previously mentioned that not even 0.00001% of people worldwide pray to the CREATOR with their mind, body and soul. Given the global population of 6 billion in the year 2000, this implies that fewer than a thousand individuals could go to Heaven. Regrettably, many may disagree with Xian Sheng's assessment that humans are stupid, but they would only realise their stupidity after their demise.
  2. This phrase has been attributed to various 19th-century journalists, including Alfred Harmsworth, 1st Viscount Northcliffe (1865–1922), a British newspaper magnate; John B. Bogart (1848–1921), a New York Sun editor; and Charles Anderson Dana (1819–1897), a New York newspaper editor.
  3. In Malaysia, practitioners may place a miniature coffin inside a Kamidana, a miniature household shrine, as a symbol of respect for ancestors and their spirits.
  4. Military historian Masahiro Yamamoto puts the number of corpses buried in and around Nanjing at 43,000. Wikipedia: Death toll of the Nanjing Massacre.
  5. Fairy tales are known for their magical atmosphere and happy endings. The simultaneous passing of Bro Ong and Sis Tan together could be viewed as a romanticised fairy tale, where even death could not separate the loving couple, and they left this world together, hand in hand as if they were walking off into the sunset together.