Please Point Out Any of Zhu Yunchuan's Comments which are Inconsistent with the Fact of Lifechanyuan

Xuefeng

February 2, 2017

Below are Zhu Yunchuan's Comments:

An analysis of the Second Home of Lifechanyuan from its founding to its closure:

The founding and closure of the Second Home (herein referred to as Lifechanyuan) are in fact related to China鈥檚 current domestic ideological transformation as I have commented previously:

  1. Lifechanyuan follows the line of Christianity and is an attempt to unify other religions along the same line. The control of Christianity in China was not very strict over the last few years, so Lifechanyuan was allowed to establish itself and develop; now the advancement of Christianity is strictly controlled, so Lifechanyuan has been forcibly disbanded.

  2. Lifechanyuan advocates for the dissolution of families and promotes sexual freedom, which is of interest to a very small group of people in both China and the West. Just as metaphysics of the Wei and Jin Dynasties died prematurely by not conforming to Tao, Lifechanyuan is not in line with the long-term development of human society; it takes an evil path.

  3. As with all religions, Lifechanyuan preaches cosmic mysticism, a manifestation of an incomplete theory. It allows people to shift from the oppression of the secular regime to the oppression of a theocracy; it is not liberating people, but re-enslaving them into another form.

  4. True communist societies are based on natural people returning to real humanity, emphasizing the building of families, secular traditions, moral responsibility, allowing what belongs to society to return to it, and returning what belongs to individuals to them, rather than giving up everything only for the extreme selfishness of personal enjoyment.

Communism is common creed, and selflessness does not mean extreme publicity, but without any need to be private. Connecting the two extremes of extreme publicity and extreme privacy are western religious characteristics. Common creed is the denial of extreme publicity and extreme privacy. The first forms of political power entered into from primitive societies were extremely public slave societies. Public ownership is not the most advanced social system, but the most backward; system-officials or managers at all levels become slave owners, large or small, and the common people are civilians. Others are regarded as criminals and prisoners of war, and the weak as slaves. Personal identities are defined directly by collective violence without any reason.

Lifechanyuan is in the primitive state of the transition from theocratic power to political power. They cannot establish political power, although they have voluntarily given up violence. After all, the natural law of human history, in the words of Mao Zedong, is that 鈥減olitical power grows out of the barrel of a gun鈥. All in all, Lifechanyuan is not a new human social model, but an unsustainable, theocratic model of primitive public ownership. The reason why it is not sustainable is that it runs in the opposite direction of Tao; more specifically, it deviates from the four great ways:

  1. Deviating from the way of the culture:

The spiritual understanding of human culture started from ignorance but has reached the threshold of enlightenment. Humans want to be their own masters, rather than being subservient to mystical gods. Lifechanyuan reasserts the supremacy of divine power, allowing angels, shepherds, and their 鈥渢our guide鈥, who was sent by the so-called Greatest Creator to 鈥渞eap crops鈥 in the human world, pretending to be the authority of truth and violating the heavenly rules of 鈥渢ruth cannot be transferred by anyone鈥檚 will鈥.

2. Deviating from the way of the economy:

Economically, the globalization of human society is unstoppable and the worldwide division of labor is imperative just as is the cooperation of the cells and organs of the human body. Only the distribution of material wealth is extremely uneven. Just as with human cancer cells, private ownership is destructive to human society. Communism does not reject the division of labor and cooperation, but rejects those cancer cells鈥 monopolization of resources. Communism can achieve reasonable allocations of resources and an ecological balance through the establishment of communities with common destinies. Lifechanyuan chose a rudimentary agricultural civilization in an attempt to establish isolated agricultural economies - Xanadus, which will inevitably lead to material scarcity and become unsustainable.

3. Deviating from the ways of politics and of Humanity:

In Politics, families are the cell bodies that realize social harmony, fairness, justice, efficient organization, and sustainable development. Personal happiness cannot be separated from the assurance of families鈥 spiritual, material, and interpersonal relationships. Management Science has proven that a team of four to eight people has the highest efficiency. Lifechanyuan breaks up small families of two to ten people and tries to build 鈥渂ig families鈥 of more than a hundred people, the equivalent of enterprises. Such an organizational mode will inevitably fall into ethical dilemmas such as management chaos, power being used for personal gain, corruption, profiteering at the public鈥檚 expense, and is difficult to sustain; not to mention that it is a factual challenge to the secular regime.

4. Deviating from the way of public opinion, demons and gods:

From the perspective of social opinions, it is understandable that everyone pursues happiness and joy. Lifechanyuan advocates family dissolutions and sexual freedom, but with a small number of men monopolizing so many women, how could most unattached men tolerate this? It would be strange if they were not envious, hateful, and opposed the few successful men desperately. In the nineteenth century, Hong Xiuquan only allowed sexual freedom for himself and a few other men, but suppressed the legitimate sexual needs of many - this is why he failed.

The above text on Lifechanyuan is not my criticism but my comment; not my opposition, but my analysis. In fact, I mean to point to a way out. I hope I have offered some inspiration to Xuefeng, Chanyuan celestials, and friends of Lifechanyuan.

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