33B-2000 07042000

Date: 7 April 2000

Location: Xian Sheng’s house, Taman Melawati

Table of Contents

(A) What is the responsibility of a newborn?
  1. The spiritual discussion that evening focused on individual responsibility from birth to death. Xian Sheng commented that the discussion should explain the different stages of these responsibilities from birth to death, rather than just summarising them into a single sentence.
  2. Xian Sheng narrowed the discussion to the specific responsibilities of a newborn. Despite the followers’ attempts to respond, it was clear that they could not comprehend his question, which left Xian Sheng feeling frustrated. They were unable to provide the answer he was seeking. He instructed them to listen attentively, noting that an external observer would recognise their failure to grasp his straightforward question. 
  3. As the followers continued to struggle with his question, Xian Sheng reframed it, inquiring, “What distinguishes a newborn from a newborn who dies instantly?” Brother Tan responded that there was indeed a difference. Xian Sheng asserted that there was an obvious difference and asked them to question themselves about the responsibilities of a newborn who had survived.
  4. Xian Sheng continued to refine his question, asking if a baby had any responsibilities. He then provided the answer, stating that babies do indeed have responsibilities, but only the babies themselves know what these responsibilities are. The followers were taken aback and burst into laughter at the seemingly unknowable answer.
  5. Xian Sheng instructed the followers to listen carefully and remember as he clarified his answer. He stated that a baby’s responsibility is to bring their soul with them at the time of birth. Every newborn carries a soul, and that is their fundamental responsibility.
  6. Xian Sheng advised the followers against dismissing a baby’s unexplained actions. He had informed them earlier that a baby may spontaneously laugh or cry on their own, even when no one else is present. Xian Sheng explained that an unseen presence could be interacting with the baby, either by talking, playing, or teasing them. While the baby can see these entities, we are unable to see them. He elaborated that the baby laughs when an unseen presence provides them with toys to play with and cries when another unseen presence takes the toys away.
  7. The responsibility of babies is to bring souls into existence. Their souls have conscious cognition, even at such an early stage of life. They experience happiness when given something to play with and become unhappy when it is taken away.
  8. If a baby dies at birth, they will be unable to bring a soul into the world.
  9. Xian Sheng reminded the followers yet again to remember his previous explanation. We may think a baby’s laughter is directed at us, but the baby may not even see us or pay attention to us. Even when we are not present, babies will spontaneously laugh and cry because of an unseen presence with them. There are many things that babies can see that are invisible to us, but they are unable to communicate these things to us with words.
  10. As the baby grows, their responsibility grows accordingly, but they will always be responsible for carrying their soul. A baby signifies the beginning of the re-examination of the soul. (Most of our souls came from Hell after the completion of our punishment in Hell.) Even at a young age, their soul is capable of experiencing emotions such as happiness and sadness. The followers recalled that Xian Sheng had previously shared this insight with them. Xian Sheng concluded by stating that a baby has the responsibility to bring a soul to the world and carry this soul throughout their lifetime.
(B) Do not underestimate children.
  1. Xian Sheng advised the followers not to think that children aged 5 or 6 know nothing. On the contrary, he emphasised that they possess a great deal of knowledge.
  2. Xian Sheng asked the followers if they knew about the poem he had written on the birthday card for his daughter, Sister Chew Mei Chun. He queried the reason behind him penning a poem for her at such a young age.
  3. Xian Sheng also wrote a poem for his son, Brother Chew Pit Tian, on his birthday, who is younger than his sister. Subsequently, he explained the poem to him.
  4. Xian Sheng asked his daughter if she understood the meaning of the poem. If she did not, he would explain it to her.
  5. The responsibility of children aged around six years old is to absorb the knowledge imparted by those around them.
  6. There are numerous occasions when we say or think that children do not comprehend, yet they appear to understand. They may even surprise adults with an answer they never anticipated. Xian Sheng inquired about the word that describes this phenomenon.
  7. The word Xian Sheng was seeking is “天真,” which denotes the purity, innocence, and naivety inherent in children. A child’s innocence can often awaken us from our misguided ways. A toddler who speaks at the age of four or five can challenge our entrenched biases and preconceived ideas, inspiring us to awaken and reassess our views.
  8. Xian Sheng posed the question of whether a child’s words originated from their mind. He stated that the child’s words stem from their subconscious. These words can inadvertently challenge the intelligence or lack thereof in an adult. Once more, Xian Sheng cautioned us against underestimating children. He referred to the Chinese phrase “童言大智”, which conveys the idea that children speak with the wisdom of adults.
(C) Learn as much knowledge as possible in your youth.
  1. Xian Sheng recited the poem he had written for his daughter and counted the syllables. The first two lines each contained eight syllables, and the final two lines contained nine syllables:

    “While young learn as much as you can.
    When old-er you will un-der-stand.
    Know-ledge will give you the best pow-er.
    You will find the Hea-ven-ly to-wer.”

  2. Xian Sheng asked if the followers understand the poem. He subsequently explained each line to them. “While young learn as much as you can” means that in youth, one should read widely and absorb as much as possible. “When older, you will understand” signifies that with maturity comes the understanding of the reasons behind this. “Knowledge will give you the best power. You will find the Heavenly tower.” indicates that through knowledge, especially spiritual knowledge, one can achieve the highest place in Heaven, as a tower represents the pinnacle of a location.”
  3. Xian Sheng referred to the Petronas Twin Towers as an example of the highest point in Malaysia, noting that the word “tower” in Petronas Towers implies the highest. Similarly, when Xian Sheng used “tower” in the poem, it denoted the highest place in Heaven.
  4. This is why Xian Sheng wrote the poem: to encourage Sister Chew Mei Chun to begin reading and learning as much as she could at a young age. In time, she will understand the reasons behind this as she grows older and matures in life.
(D) Many followers lack knowledge and understanding.
  1. Xian Sheng lamented that many followers had failed to understand him on numerous occasions. Their insufficient reading has led to a lack of knowledge.
  2. They had also forgotten many things he said over the past decade. Without knowledge, they lack the ability to remember. He stated that knowledge grants the greatest power.
  3. For those involved in national politics, lacking the necessary knowledge renders them useless to their constituents and the public as a whole.
  4. There is a phrase in Latin, “Sapientia potentia est,” which means knowledge is power.1 Latin is an ancient language.2 When asked if anyone has heard of this phrase, only a few acknowledge it.
  5. Xian Sheng read a poem he wrote for Sister Chew Mei Chun on her birthday, the 5th of April:

    “While young, learn as much as you can.
    When older, you will understand.
    Knowledge will give you the best power.
    You will find the Heavenly tower.”

    He concluded that the primary message was that knowledge empowers individuals to differentiate between good and evil.
(E) Children possess a quality of purity and innocence.
  1. Children possess a quality of purity and innocence. This purity can sometimes enable children to teach their parents. Their candid, pure, innocent, and naive remarks can inadvertently offer valuable lessons to their parents.
  2. Some children are very quick to respond, sometimes acting faster than we can process our thoughts.
  3. Xian Sheng cited Brother Chew Pit Tian as an example. When Brother Tan asked Brother Pit Tian to tell him who had bullied him, Brother Pit Tian gave him a judgmental look and immediately responded, “If I were to tell you, would you dare to whack him?”
  4. Xian Sheng explained that his son’s statement was very frank because he believed that Brother Tan would not dare to whack the bully and thus found it pointless to inform him.
  5. Nevertheless, Brother Tan found out who the bully was and brought him before Brother Pit Tian. Brother Tan encouraged them to reconcile and be friends. He asked the bully if he knew who Brother Pit Tian’s father was. The older boy was in sixth grade, while Brother Pit Tian was in third grade. Xian Sheng mentioned that the older boy accidentally spilt water on his son.
  6. Brother Tan stroked his goatee and asked the boy, “Do you know who I am?” The boy looked earnestly at Brother Tan and innocently replied, “My father also supports Anwar Ibrahim.” Everyone in the room laughed, appreciating the innocent humour in the boy’s response.
  7. Xian Sheng said that both his son’s and the boy’s responses were genuinely candid and innocent. He believed that the boy noticed Brother Tan’s goatee and associated it with Anwar Ibrahim’s, prompting him to innocently state that his father also supported Anwar Ibrahim. Xian Sheng humorously suggested that the boy mention this so that Brother Tan wouldn’t sodomise him.
  8. Jokes aside, Xian Sheng emphasised that the boy’s response was truly innocent. Feeling threatened by Brother Tan’s intimidating stance and noting his goatee, the boy equated it with Anwar Ibrahim’s. He hoped that by mentioning his father’s support for Anwar Ibrahim, he would appease Brother Tan. This instinctive response was a fight-or-flight mechanism to protect himself, especially as Brother Tan was holding onto him. The boy knew he had bullied Brother Pit Tian, who had informed Brother Tan, intensifying the situation and triggering his innocent response.
  9. Children’s innocent remarks can sometimes be beyond what adults can imagine. Compared to adults’ answers, children’s responses are truly frank and innocent. Their candid and innocent words can even teach their parents.
  10. Back on the issue of how children can produce such innocent responses, Xian Sheng explained that children were once humans too, having lived past lives before reincarnation. However, being children, they have not yet fully developed the ability to distinguish between right and wrong. Children absorb what they see and hear from their surroundings. If they see and hear good, they will learn to be good. Conversely, if they see and hear bad, they will learn to be bad. Children mimic what we say. If we speak good, they will speak good. However, if we speak bad, they will learn to speak bad. Children emulate our actions. If we do good, their actions will be good. If we do bad, they will learn to do bad things. This behaviour is typical among children.
  11. However, there are times when children can correct us with their innocent remarks if we have acted wrongly. We have to understand the reality that children were once humans like us. This is not their first experience living as human among us. They have reincarnated to live another life as humans.
  12. The next time anyone asks us whether children have responsibilities, we would educate them by explaining that children do indeed have responsibilities. Children can inadvertently educate adults through their innocent remarks, drawing on their experiences from past lives. Adults may often assume they are always correct in the presence of children; however, children are sometimes more correct than adults.
(G) Our responsibilities span from birth to death.
  1. Once again, Xian Sheng reminded followers not to underestimate children. They can sometimes teach us to be wiser in our affairs.
  2. Xian Sheng mentioned that children have “天性,” indicating that they possess an innate natural instinct that gives them qualities of candour, purity, and innocence.
  3. Xian Sheng stated that he is pleased with the moderator’s views on the topic of responsibility from birth to death. However, he observed that many did not fully grasp the scope of the subject. Therefore, Xian Sheng provided a lengthy explanation to ensure that they understood the key concepts. In the future, if they are asked about responsibilities from birth to death, they will be able to provide the correct answer.
  4. The fact that we carry a soul is a heavy responsibility in itself. The soul is starting its re-examination in this world, and therefore, we bear a great responsibility to carry it until our death.
(H) Everyone should speak during discussions.
  1. Xian Sheng remarked that he had talked too much during what should have been a discussion and returned the floor to the participants. This is one of the reasons he stays away from spiritual discussions.
  2. Xian Sheng said that he would interrupt the discussion if he noticed something was amiss. He interjects to provide his explanation so that followers are properly equipped to provide answers in the future.
  3. He expressed the opinion that these discussions should not be dominated by a single speaker. Everyone should be asked to take their turn speaking, with each participant ideally contributing to different parts of the discussion.
  4. Xian Sheng pointed to the whiteboard, which listed the nine bullet points for tonight’s discussion, and suggested that followers could be assigned to speak on specific points. Alternatively, with more participants than bullet points, they could form smaller groups and appoint a representative for each group. The main point is that everyone should have the opportunity to speak.
(I) The soul cannot occupy a dead body.
  1. Brother Chong Hoi Peng sought clarification on the responsibilities of babies who died at birth or from illness. Xian Sheng responded that these babies no longer hold such responsibilities. He explained that only a living baby has the responsibility to carry a soul, as a dead baby cannot carry a soul, and thus, is automatically relieved of this responsibility.
  2. The soul that entered the body of the baby would no longer be able to use it if the baby subsequently died.3
  3. Brother Chong argued that the responsibilities of a baby differ from those of an adult. Xian Sheng responded that, with regard to carrying the soul throughout life in this world, the responsibilities are the same for both a baby and an adult.
  4. Sis Lim Yew Eng pointed out that the responsibility of bearing a soul is not voluntary but is entrusted to them, implying that babies cannot be blamed if they die at birth. Xian Sheng agreed with her assessment and clarified that the baby’s responsibility is merely to bring a soul into this world, and if the baby dies, they no longer bears that responsibility.
  5. A baby is a physical entity, while a soul is an entity without a physical body. The body carries the soul and therefore holds responsibility for it while it remains alive in this physical world. However, if the body dies, the soul must leave it, and the body no longer bears that responsibility. The responsibility remains as long as the body is alive and carries the soul throughout its lifetime.
(J) Children could realise the existence of their soul at an early age.
  1. Xian Sheng explained that children could realise they have a soul as early as age 8 if we teach them about Baitiangong.
  2. Xian Sheng asked if the followers had ever heard of our children debating Baitiangong with other children. He related an example where a Baitiangong child told his friends that he prays to the CREATOR and therefore is not afraid of any roadside shrines. His friends would clasp their hands and pray to the deity in the shrine as they passed by it. The Baitiangong child told his friends that while they feared the deity and prayed to it, he did not fear it and therefore did not pray to it as he walked past.
  3. Furthermore, Xian Sheng had heard of Baitiangong children debating with their friends in school. He gave the example of his son, Brother Chew Pit King, who debated with a prefect during his primary school years. The debate turned into a fight when the prefect, unable to continue the debate, resorted to speaking ill of Xian Sheng. Brother Chew Pit King then punched the prefect.
  4. The headmaster summoned Xian Sheng to the school and informed him that his son had punched the prefect. Xian Sheng responded that he supported his son’s action. He added that if the prefect persisted with his false accusations, he would urge his son to punch him again. The worst-case scenario is his expulsion from the school.
  5. Xian Sheng presented the headmaster with the following scenario: “If a father taught his son to say scandalous and untrue things about you, what should I do if I were your son and heard about it?” He explained that the prefect, unable to debate Baitiangong with his son, resorted to slanderous accusations of rape. This infuriated Brother Chew Pit King, leading him to punch the prefect. Xian Sheng clarified that the incident took place during his son’s primary school years.
  6. Xian Sheng viewed the debate between the two as strictly their business. However, the prefect crossed the line by resorting to slandering Xian Sheng. As a result, Brother Chew Pit King was justified in defending his father’s honour, even to the point of punching the prefect. It was clear that the prefect had learned these slanders from his father.
  7. Xian Sheng admitted that his son had punched the prefect and asked the headmaster what he intended to do about it. He returned to his earlier question: “If a father taught his son to say scandalous and untrue things about you, what should I do if I were your son and heard about it?” The headmaster admitted that this was indeed wrong.
  8. Since the headmaster agreed with Xian Sheng’s point of view, Xian Sheng advised him to speak with the prefect’s father and tell him not to use his son as a mouthpiece but to address Xian Sheng directly. Xian Sheng told the headmaster that he (Xian Sheng) would be doing the prefect’s father a favour by slapping him twice to awaken him from his ignorance.
(K) Some people do not talk reason.
  1. Xian Sheng described an incident that occurred while he was the Discipline Master at Sek. Men. Kepong. One student used a 10-inch knife to extort money from others. Fortunately, the victimised student did not panic; if he had, he might have screamed and reacted impulsively, leading to an accidental stabbing death.
  2. Xian Sheng punished the delinquent student with three strokes on his backside. The student’s father went to Xian Sheng’s house and shouted a barrage of foul language. Xian Sheng was conducting an obsequy in Klang when he heard about it.
  3. He drove to the student’s house to talk to the father. Before he could speak, the father threw a punch at Xian Sheng. Xian Sheng blocked the punch and immediately punched him in the mouth in what he described as a block and attack. Xian Sheng explained that the block and attack defensive strategy is meant to deter follow-up attacks.
  4. The man staggered backwards from the punch but was not done fighting. He tried to pick up an iron pipe, but before he could, Xian Sheng shouted at him and warned him that his son had brought a 10-inch knife to school to extort money from students.
  5. The man was taken aback by the revelation. Many residents who had gathered due to the commotion heard Xian Sheng tell him that his son was part of the gangster group “龍虎幫” (Dragon-Tiger Gang) that extorted money from schools in the area.
  6. The man was momentarily dumbfounded by the revelation. He threw down the iron pipe, turned to his son, and demanded to know if it was true. Xian Sheng commented that it was too late for the father to finally ask about his son’s activities.
  7. Xian Sheng concluded by stating that some people do not reason, as the father did not even bother to listen but immediately attacked him. That was why Xian Sheng had to defend himself with the block and attack strategy.
(L) We must not allow others to bully us.
  1. Xian Sheng recounted another incident involving his son, Brother Chew Pit King, from his secondary school days. A student persistently took his belongings and bullied all the other students, yet no one dared to take action against him.
  2. One day, the Malay student’s relentless habit of taking his belongings reached a breaking point, causing Brother Chew Pit King to lose his temper and punch the student in the face, resulting in a nasty swollen bruise.
  3. Xian Sheng was summoned once again to the headmaster’s office. He asked the headmaster if he was aware of why his son had punched the student or that the student was a delinquent and repeat offender. Before this meeting, his son had explained that he had punched the bully due to the constant theft of his belongings. Xian Sheng then inquired why his son had not acted against the bully earlier.
  4. The headmaster admitted that he was aware of the student’s misconduct. Xian Sheng then suggested that the headmaster speak with the student’s father about the bullying that was affecting all the students at school.
  5. Xian Sheng does not want his son to be bullied and advised him not to tolerate any form of bullying.
  6. The headmaster wanted to stop Brother Chew Pit King from practising Taekwondo, concerned that he might use his skills to hit others. Xian Sheng explained that his son had been bullied to the extent that he was forced to defend himself, and not that he practised Taekwondo to attack others.
  7. Xian Sheng concluded that, as individuals, we cannot allow ourselves to be bullied, especially when the bullying becomes excessive.
(M) People involuntarily support corruption because of fear.
  1. Xian Sheng stated that we must not allow ourselves to be excessively bullied. He pointed out that he differs from Jesus. If someone slapped Xian Sheng on the right cheek4, he would retaliate by slapping them on both the left and right cheeks. He stated that this is his nature.
  2. However, he said that if someone asked him to hit someone, he would refuse to make the first move.
  3. He recounted an incident where he accidentally bumped his car into the car of a Malay individual. A crowd of nearby Malay residents surrounded Xian Sheng and his car. One Malay man loudly incited the residents to attack Xian Sheng. Xian Sheng challenged the man to strike him first if he had the courage to act on his incitement.
  4. Xian Sheng said he was prepared to defend himself if the provocateur dared to attack him. Xian Sheng would grab the attacker’s hand and use his momentum to throw him away. Brother Chew Kim Keong and his wife were present when the accident occurred and can testify that Xian Sheng challenged the Malay man to make the first move.
  5. The Malay man thought he could bully Xian Sheng simply because they were the majority. Nevertheless, Xian Sheng asserted that he does subscribe to racist ideologies and does not fear them based on their skin colour.
  6. Xian Sheng explained that because many people fear, they involuntarily support corruption. There are only two options when confronted with corruption: either one pays or refuses to pay. If one chooses not to pay, they must engage in discussions. If they do pay, they inadvertently support corruption. Xian Sheng asked, “So, what would you do?”
  7. Nevertheless, we must not be the first to strike anyone, nor should we willingly offer bribe money. If asked for a bribe, we are not required to provide one. We should state that we pray to the CREATOR and cannot support such corrupt practices.
  8. If people were to quote Matthew 5:39 and emulate Jesus by allowing themselves to be slapped, that is their choice. However, Xian Sheng stated that he would not permit anyone to hit him, as he is not Jesus. He added that if someone tried to punch him, he would retaliate with a punch that would knock the attacker down. Xian Sheng’s method of self-defence aims to incapacitate the attacker and prevent the attacker from fighting back. Nevertheless, he advised that we should never strike someone to the point of causing their death.
  9. Even in the case of armed robbers, Xian Sheng would not strike them to the point of death. If faced with a knife-wielding robber, he would aim to break their legs to render them incapable of continuing the attack and to ensure they are hospitalised. He explained that if we do not take such severe measures, we risk being stabbed to death by the robber.
  10. Xian Sheng asked if the followers remembered an old case from Taman Maluri, Cheras, where two robbers armed with machetes entered a house to rob the family. Despite there being seven men in the house, none of them resisted or fought back when one of the family members was stabbed to death. The robbers simply walked away from the scene. Xian Sheng described the family members as “ballless Chinese people” (cowards).
  11. He then made a general statement that the majority of Chinese people are “ballless” (cowardly). In the case of the family with seven brothers, who were considered well-built, six of them did absolutely nothing while their elder brother was being stabbed to death.
  12. Xian Sheng said that if he had been one of the six brothers, he would have grabbed the television and thrown it at the robbers. The six brothers were not incapacitated in any way, while the two robbers were only armed with machetes. Xian Sheng suggested that the six brothers and their sisters should have used anything they could find—such as tables, bottles, chairs, or any other objects—and thrown them at the robbers to prevent their escape after stabbing their elder brother.
  13. Xian Sheng asked Brother Chong if the robbers could have escaped the scene if all the family members had worked together to retaliate by throwing anything they could at them. He explained that if someone had thrown a bulky CRT TV (common in the 1980s) at one of the robbers, the machete would have struck the TV harmlessly, but the force and weight of the TV would have knocked the robber down. He noted that if all the family members had thrown everything in sight at the robbers, the two machetes would have been rendered useless against such overwhelming odds. The robbers would have been unable to defend themselves when attacked from all sides, and any projectile aimed at their heads could potentially have knocked them down.
  14. Xian Sheng stated that he was infuriated by the news of the cowardly actions of the Chinese family from Taman Maluri, Cheras.
(N) An act of cowardice.
  1. Xian Sheng recounted an incident involving three male Baitiangong followers. They were confronted by two robbers on a motorcycle, who were armed with a small knife. The three men surrendered their motorcycle to the robbers without any resistance.
  2. Xian Sheng chastised them, telling them they were better off not praying to the CREATOR, as they were a disgrace to the spiritual movement.
  3. Xian Sheng found it unacceptable that three grown men were so afraid of two robbers with a small knife, that they willingly surrendered their motorcycle. What makes it worse is that they are Baitiangong followers.
  4. Xian Sheng was so angered by this act of cowardice that he said if the robbers didn’t whack them, he would.
(O) Sexual relationships between men and women are a minor issue.
  1. Xian Sheng has addressed the topic of rape multiple times, suggesting that women should be more open-minded about sexual relationships. He stated that sexual relationships between men and women are a minor issue and that women will not die from being touched by men. In the context of rape, he believes that if women are not overly sensitive about being touched, they can maintain a clear mindset and play along with the rapist.
  2. Xian Sheng suggested a strategy where a woman pretends to be a willing victim to make the rapist let his guard down. At the right moment, she should grab his testicles with both hands and squeeze until they rupture. Despite the rapist’s attempts to fight back by punching and hitting, she should continue squeezing, as the intense pain will leave him helpless. This would teach the rapist a painful lesson about raping women in the future.
  3. Xian Sheng suggests another strategy for when the rapist tries to kiss the woman. Xian Sheng advises women to be open-minded about sexual relationships and pretend to kiss back. The woman should embrace the rapist tightly and kiss him on the lips, and when the opportunity arises, bite his lips and do not let go until they are bitten off.
  4. If all women apply these two strategies, it would be interesting to see how any rapist dares to commit rape in the future. Xian Sheng humorously proposed that a Baitiangong woman demonstrate these strategies for the record, to the laughter of the followers. He justified this by saying that when the media praises her for her courageous action against a would-be rapist, she could proudly state that she is a Baitiangong follower and fears nothing, including death.
  5. Brother Tan An Bin said that rapists rely on fear of violation to paralyse their victims. However, if women fight back using the strategies proposed by Xian Sheng, these rapists would fear committing their heinous acts in the future. Xian Sheng reiterated that we must adopt an open mind regarding sexual relationships between men and women so that women can think clearly when dealing with sexual issues. In the context of handling a rapist, women should pretend to comply to lower the rapist’s guard, then either bite off their lips or squeeze their testicles until they rupture.
  6. If women succumb to fear and submit to the rapist, then there is nothing more to discuss. Xian Sheng expressed his view that raping someone is not easy, especially when the woman fights back. However, he acknowledged that if the victim is a child, it would be easier for the rapist as children are too weak to resist or know what to do.
  7. Xian Sheng emphasised that a young woman aged 18 and above must resist to teach rapists a lesson. He asked if the woman were to play along and kiss the rapist, would she be able to bite his lips. Everyone in the room agreed that it could be done. Brother Foo mentioned that the tongue is also another vulnerable spot. Xian Sheng agreed, adding that biting off the tongue is another effective strategy. He further suggested that swallowing the severed tongue would prevent it from being reattached.
  8. Xian Sheng concluded by stating that sexual relationships between men and women are a minor issue (not as serious as some religions make them out to be.) Adopting this mindset will allow women to more easily play along with their would-be rapists and then apply the strategies proposed by Xian Sheng to incapacitate their assailants.
  1. Sapientia is Latin for wisdom. The proper Latin phrase for "Knowledge is power" is "Scientia potentia est."
  2. Latin originated in Rome around the 6th-century BCE.
  3. A soul typically enters the foetus 2.5 to 3 months after conception.
  4. Matthew 5:39. New Revised Standard Version Updated Edition (NRSVUE). But I say to you: Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.