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Nine Commentaries on the Communist Party

Nine Commentaries on the Communist Party—Introduction

Nine Commentaries on the Communist Party PT. 1: On What the Communist Party Is

Nine Commentaries on the Communist Party PT. 2: The Beginnings of the Chinese Communist Party

Nine Commentaries on the Communist Party PT. 3: The Tyranny of the Chinese Communist Party

Nine Commentaries on the Communist Party PT. 4: On How the Communist Party Opposes the Universe

Nine Commentaries on the Communist Party PT. 5: The Collusion of Jiang Zemin with the CCP to Persecute Falun Gong

Nine Commentaries on the Communist Party PT. 6: On How the Chinese Communist Party Destroyed Traditional Culture

Nine Commentaries on the Communist Party PT. 7: On the Chinese Communist Party's History of Killing

Nine Commentaries on the Communist Party PT. 8: On How the Chinese Communist Party Is an Evil Cult

Nine Commentaries on the Communist Party PT. 9: On the Unscrupulous Nature of the Chinese Communist Party

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<em>The Nine Commentaries on the Communist Party were first published in November of 2004, followed quickly by an English translation. In 15 years, the series has led over 300 million Chinese to renounce the communist party and its affiliated organizations, fostering an unprecedented peaceful movement for transformation and change in China. People continue to renounce the party every day. Here we republish the newly re-edited Nine Commentaries, linked to video versions produced by our partner media <a href="https://www.youtube.com/watch?v=7HPghxhe7OE&list=PLED64004A96BE76FA">NTD Television</a>. For the other Commentaries, please see the <a title="Nine Commentaries Table of Contents and Introduction" href="https://www.ntd.com/nine-commentaries-on-the-communist-party-introduction_482459.html">Table of Contents</a>.</em>
<h2>Foreword</h2>
Culture is the soul of a nation. This spiritual factor is as important to mankind as physical factors such as race and land.

Cultural developments define the history of a nation's civilization. The complete destruction of a national culture leads to the end of the nation. Ancient nations that had created glorious civilizations were considered to have vanished when their cultures disappeared, even though people of their races may have survived.

China is the only country in the world whose ancient civilization has been passed down continuously for over 5,000 years. Destruction of its traditional culture is an unforgivable crime.

The Chinese culture, believed to be passed down by God, started with such myths as Pangu's creation of heaven and the earth,[1] Nüwa's creation of humanity,[2] Shennong's identification of hundreds of medicinal herbs,[3] and Cangjie's invention of Chinese characters.[4]

"Man follows the earth, the earth follows heaven, heaven follows the Tao, and the Tao follows what is natural."[5] The Taoist wisdom of unity of heaven and humanity has coursed through the veins of Chinese culture.

"Great learning promotes the cultivation of virtue."[6] Confucius opened a school to teach students more than 2,000 years ago and imparted to society the Confucian ideals represented by the five cardinal virtues of benevolence, righteousness, propriety, wisdom, and faithfulness.

Traditional Chinese culture sought harmony between man and the universe and emphasized an individual's ethics and morality.

In the first century, Shakyamuni's Buddhism traveled east to China with its emphasis on compassion and salvation for all beings. The Chinese culture became more wide-ranging and profound. Thereafter, Confucianism, Buddhism, and Taoism became complementary beliefs in Chinese society, bringing the Tang Dynasty (A.D. 618–907) to the peak of its glory and prosperity, as is known to all under heaven.

Although the Chinese nation has experienced invasion and attack many times in history, the Chinese culture has shown great endurance and stamina, and its essence has been continuously passed down. The unity of heaven and humanity represents our ancestors' cosmology.

It is common sense that kindness will be rewarded and evil will be punished. It is an elementary virtue that one does not do to others what one does not want done to oneself.

Loyalty, filial piety, dignity, and justice have set the social standards, and Confucius's five cardinal virtues of benevolence, righteousness, propriety, wisdom, and faithfulness have laid the foundation for social and personal morality. With these principles, the Chinese culture embodied honesty, kindness, harmony, and tolerance.

Common Chinese people's death memorials show reverence to "heaven, earth, monarch, parents, and teacher." This is a cultural expression of the deeply rooted Chinese traditions, which include worship of god (heaven and earth), loyalty to the country (monarch), values of family (parents), and respect for teachers.

The traditional Chinese culture sought harmony between man and the universe and emphasized an individual's ethics and morality. It was based on the faiths of the cultivation practices of Confucianism, Buddhism, and Taoism, and provided the Chinese people with tolerance, social progress, a safeguard for human morality, and righteous belief.

Unlike law, which prescribes hard rules, culture works as a soft constraint. The law enforces punishment after a crime has been committed, while culture, by nurturing morality, prevents crimes from happening in the first place. A society's morality is often embodied in its culture.

Almost all the invading ethnic groups were assimilated to the Chinese ways, showing the great integrative power of traditional Chinese culture.

In Chinese history, traditional culture reached its peak during the prosperous Tang Dynasty, coinciding with the height of the Chinese nation's power. Science was also advanced and enjoyed a unique reputation among all nations. Scholars from Europe, the Middle East, and Japan came to study in Chang'an, the capital of the Tang Dynasty.

Countries bordering China took China as their suzerain state. "Tens of thousands of countries came to pay tribute to China, even though they might have to be translated multiple times and clear successive customs."[7]

After the Qin Dynasty (221–207 B.C.), China was often occupied by minority groups. This happened during the Sui (A.D. 581–618), Tang (A.D. 618–907), Yuan (A.D. 1271–1361) and Qing (A.D. 1644–1911) dynasties and at other times when ethnic minorities established their own regimes.

Nevertheless, almost all these ethnic groups were assimilated to the Chinese ways. This shows the great integrative power of traditional Chinese culture. As Confucius said, "[Thus] if the people from afar are not compliant, bring them around by cultivating [our] culture and virtue."[8]

Since attaining power in 1949, the CCP has devoted the nation's resources to destroying China's traditional culture. This ill intention did not come from the CCP's zeal for industrialization, nor from simple foolishness in worshipping Western civilization.

Rather, it came from the CCP's inherent ideological opposition to traditional Chinese culture. Thus, the CCP's destruction of Chinese culture has been planned, well organized, and systematic, supported by the state's use of violence. Since its establishment, the CCP has never stopped "revolutionizing" Chinese culture in the attempt to destroy its spirit completely.

Even more despicable than the CCP's destruction of traditional culture is its intentional misuse and underhanded modification of traditional culture. The CCP has highlighted the vile parts from China's history, things that occurred whenever people diverged from traditional values, such as internal strife for power within the royal family, the use of tactics and conspiracy, and the exercise of dictatorship and despotism.

It has used these historical examples to help create the CCP's own set of moral standards, ways of thinking, and system of discourse. In doing so, the CCP has given the false impression that the "Party culture" is actually a continuation of traditional Chinese culture. The CCP has even taken advantage of the aversion some people have for the Party culture to incite further abandonment of the authentic Chinese tradition.

The CCP's destruction of traditional culture has brought disastrous consequences to China. Not only have people lost their moral bearings, they have also been forcibly indoctrinated with the CCP's evil theories.
<h2>I. Why Did the CCP Want to Sabotage Traditional Culture?</h2>
<h2>The Long Tradition of Chinese Culture: Based on Faith and Venerating Virtue</h2>
The authentic culture of the Chinese nation started about 5,000 years ago with the legendary Emperor Huang, who is deemed to be the earliest ancestor of Chinese civilization. In fact, Emperor Huang was also credited with founding Taoism, which was also called the Huang-Lao (Lao Zi) school of thought.

The profound influence of Taoism on Confucianism can be seen in such Confucian sayings as "Aspire to the Tao, align with virtue, abide by benevolence, and immerse yourself in the arts" and "If one hears the Tao in the morning, one can die without regret in the evening."

The "Book of Changes" ("I Ching"), a record of heaven and earth, yin and yang, cosmic changes, social rise and decline, and the laws of human life, was regarded as "number one among all Chinese classics" by Confucians. The prophetic power of the book has far surpassed what modern science can conceive.

In addition to Taoism and Confucianism, Buddhism especially Zen Buddhism has had a subtle yet profound influence on Chinese intellectuals.

Confucianism is the part of the traditional Chinese culture that focused on "entering the mundane world." It emphasized family-based ethics, in which filial piety played an extremely important role, teaching that "all kindness starts with filial piety." Confucius advocated benevolence, righteousness, propriety, wisdom, and faithfulness, but also said, "Aren't filial piety and brotherly love the roots of benevolence?"

Family-based ethics can be naturally extended to guide social morality. Filial piety can be extended to subordinates' loyalty to the monarch. Confucius said, "It is seldom that a person with filial piety and brotherly love will be inclined to offend those above."[9]

Brotherly love is the relationship among brothers and can be extended to righteousness and justice among friends. Confucians teach that in a family, a father should be kind, a son filial, an older brother friendly, and a younger brother respectful.

The beliefs of Confucianism, Buddhism, and Taoism offered the Chinese people a very stable moral system.

Here, fatherly kindness can be extended to benevolence of the monarch toward his subordinates. As long as the traditions of a family can be maintained, social morality can naturally be sustained. "Cultivate oneself, regulate one's family, rightly govern one's state, and make the whole kingdom tranquil and happy."[10]

Buddhism and Taoism are the parts of Chinese culture that focused on "leaving the mundane world." The influence of Buddhism and Taoism can be found to penetrate all aspects of ordinary people's lives. Practices that are deeply rooted in Taoism include Chinese medicine, qigong, geomancy (Feng Shui), and divination.

These practices, as well as the Buddhist concepts of a heavenly kingdom and hell, the karmic reward of good and the retribution of evil, have, together with Confucian ethics, formed the core of traditional Chinese culture.

The beliefs of Confucianism, Buddhism, and Taoism offered the Chinese people a very stable moral system, unchangeable "so long as heaven remains."[11] This ethical system offered the basis for sustainability, peace, and harmony in society.

Morality belongs to the spiritual realm; thus, it is often conceptual. Culture expresses an abstract moral system in a language that can be commonly understood.

Take the Four Chinese Classics, the four most-renowned novels in Chinese culture, as examples. "The Journey to the West"[12] is a mythical tale.

"A Dream of Red Mansions"[13] starts with a dialog among a spirited stone, the Deity of Infinite Space, and the Tao of Boundless Time at the Baseless Cliff of the Great Waste Mountain. This dialog provides clues for the human drama that unfolds in the novel.

"Outlaws of the Marsh"[14] opens with a tale of how Premier Hong, in charge of military affairs, accidentally set free 108 demons. This legend explains the origin of the "108 outlaw militants of prowess."

"Three Kingdoms"[15] begins with a heavenly warning of a disaster and ends with the inescapable conclusion of God's will: "The world's affairs rush on like an endless stream; a heaven-told fate, infinite in reach, dooms all."

Other well-known stories, such as "The Romance of the Eastern Zhou"[16] and "The Complete Story of Yue Fei,"[17] all begin with similar legends.

These novelists' use of myths was not a coincidence, but a reflection of a basic philosophy of Chinese intellectuals toward nature and humanity. These novels have had a profound influence on the Chinese mind.

When speaking of righteousness, people think of Guan Yu (A.D. 160–219) of the Three Kingdoms rather than the concept itself: how his righteousness to his friends transcended the clouds and reached heaven; how his unmovable loyalty to his superior and sworn-brother Liu Bei gained him respect even from his enemies; how his bravery in battle prevailed in the most dire of situations, his final defeat in a battle near the town of Mai; and finally, his conference as a deity with his son.

When speaking of loyalty, Chinese people naturally think of Yue Fei (A.D. 1103–1141), a Song Dynasty general who served his country with unreserved integrity and loyalty, and Zhuge Liang (A.D. 181–234), prime minister of the Shu State during the Three Kingdoms period, who "gave his all until his heart stopped beating."

Traditional Chinese culture's eulogy of loyalty and righteousness has been fully elaborated in these authors' colorful stories. The abstract moral principles they espouse have been made specific and embodied in cultural expressions.

Taoism emphasizes truthfulness; Buddhism emphasizes compassion; and Confucianism values loyalty, tolerance, benevolence, and righteousness. "While their forms differ, their purposes are the same. … They all inspire people to return to kindness."[18] These are the most valuable aspects of traditional Chinese culture based upon the beliefs in Confucianism, Buddhism, and Taoism.

Traditional Chinese culture is filled with concepts and principles such as heaven, the Tao, God, Buddha, fate, predestination, benevolence, righteousness, propriety, wisdom, faithfulness, honesty, shame, loyalty, filial piety, dignity, and so on.

Many Chinese may be illiterate, but they are still familiar with traditional plays and operas. These cultural forms have been important ways for ordinary people to learn traditional morals. Therefore, the CCP's destruction of traditional Chinese culture is a direct attack against Chinese morality and undermines the basis for peace and harmony in society.

[1] Pangu was the first living being and the creator of all, according to Chinese mythology.

[2] Nüwa was the mother goddess who created humankind, according to Chinese mythology.

[3] Shennong (literally, "the Heavenly Farmer") is a legendary figure in Chinese mythology who lived about 5,000 years ago. He taught the ancient people the practices of agriculture. He is also credited with risking his life to identify hundreds of medicinal (and poisonous) herbs and various plants of that nature, which were crucial to the development of traditional Chinese medicine.

[4] Cangjie, or Cang Jie, is a legendary figure in ancient China. He is said to have been the Yellow Emperor's official historian and the inventor of the Chinese characters. The Cangjie method of Chinese character computer input is named after him.

[5] From "Tao-te Ching" or "Dao De Jing," one of the most important Taoist texts, written by Lao Zi (Lao Tze).

[6] Opening remarks from "The Great Learning" by Confucius.

[7] From "Records of the Historian" ("Shi Ji," also translated as "The Grand Scribe's Record") by Sima Qian (145–85 B.C.) the first major Chinese historian. It served as model for the official standard histories of the imperial dynasties for the next 2,000 years.

[10 This is in reference to a statement made by Confucius in "The Great Learning": "Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy."

[11] This is in reference to a statement made by Dong Zhongshu (c. 179–104 B.C.) in the treatise "Three Ways to Harmonize Humans with Heaven" ("Tian Ren San Ce"): "If heaven remains, the Tao does not change." Dong Zhongshu was a Confucian thinker during the Han Dynasty.

[12] "The Journey to the West" (known to Westerners as "Monkey King"), written by Wu Cheng'en (c. 1506–1582), is one of the renowned classical Chinese novels. It is based on a true story of a famous Chinese monk in the Tang Dynasty, Xuan Zang (602–664). Xuan Zang traveled on foot to what is today India, the birthplace of Buddhism, to search for the sutras. In the novel, the Buddha arranged for the Monkey King, Pigsy, and Sandy to become disciples of Xuan Zang and escort him to the West to get the sutras. They went through 81 dangers and calamities before they finally arrived at the West and achieved True Fruition.

[13] "A Dream of Red Mansions," ("Hung Lou Meng," also translated as "The Dream of the Red Chamber"), was written by Cao Xueqin (or Tsao Hsueh-Chin) (c. 1715–1763) in the Qing (Ching) Dynasty. It is a tragic love story set against the background of the decline of an aristocratic family. It is universally recognized as the epitome of the art of the classical novel in China.

[14] "Outlaws of the Marsh" (also translated as "Heroes of Water Margins"), written in the 14th century by Shi Nai'an, is one of China's great classic novels. It describes how 108 men and women band together to be outlaws of the marsh.

[15] "Three Kingdoms," written by Luo Guanzhong (c. 1330–1400), is one of the most famous Chinese classic novels based on the history of the Three Kingdoms period (220–280). It describes the intricate and tense struggles for the throne among three powerful political forces: Liu Bei, Cao Cao, and Sun Quan, and focuses on various great talents and bold strategies during that period.

[16] "The Romance of the Eastern Zhou" was originally written by Yu Shaoyu in the Ming Dynasty, revised and rewritten by Feng Menglong at the end of the Ming Dynasty, and further revised by Cai Yuanfang in the Qing Dynasty. The novel covers a history of more than 500 years during the Spring and Autumn period (770–476 B.C.) and the Warring States period (475–221 B.C.).

[17] "The Complete Story of Yue Fei" was written by Qian Cai in the Qing Dynasty. It described the life of Yue Fei (1103–1142) from the Southern Song Dynasty, one of the most famous generals and patriotic heroes in Chinese history. General Yue Fei distinguished himself in battles against northern invaders from the Jin nation. He was framed for crimes that he did not commit, sent to prison, and executed as Prime Minister Qin Hui attempted to eliminate the war party. Yue Fei was later cleared of the groundless charges, and a temple was built in his memory. Four cast-iron figures were made for his tomb. With chests bare and hands bound behind their backs and kneeling before it, they represent those people who are responsible for Yue Fei's murder. Yue Fei has become a model in Chinese culture of loyalty to the country.

[18] Quoted from "Abstract of Collected Taoist Scriptures" ("Dao Cang Ji Yao") compiled in the Qing Dynasty.
<h2>Evil Communist Theory Opposes Traditional Culture</h2>
The "philosophy" of the Communist Party completely contradicts the authentic traditional Chinese culture. Traditional culture respects the mandate of heaven. As Confucius once said, "Life and death are predestined, and wealth and rank are determined by heaven." Both Buddhism and Taoism are forms of theism and believe in the reincarnation cycle of life and death and the karmic causality of good and evil.

The Communist Party, on the contrary, not only believes in atheism, but also runs wild in defying the Tao and assaulting heavenly principles. Confucianism values family, but the "Communist Manifesto" clearly promulgates abolition of the family. Traditional culture differentiates the Chinese from the foreign, but the "Communist Manifesto" advocates the end of nationality.

Confucian culture promotes kindness to others, but the Communist Party encourages class struggle. Confucians encourage loyalty to the monarch and love for the nation. The "Communist Manifesto" promotes the elimination of nations.

To gain and maintain power in China, the Communist Party first had to plant its immoral thoughts on Chinese soil. Mao Zedong claimed, "If we want to overthrow an authority, we must first make propaganda and do work in the area of ideology."[19]

The CCP realized that the violent communist theory, which is sustained with arms, is the refuse of Western thought and could not stand up to China's profound 5,000-year cultural history. "In for a penny, in for a pound." The CCP then completely destroyed traditional Chinese culture, so that Marxism and Leninism could take China's political stage.
<h2>Traditional Culture Is an Obstacle to the CCP's Dictatorship</h2>
Mao Zedong once said, fittingly, that he follows neither the Tao nor heaven.[20] Traditional Chinese culture undoubtedly served as a huge obstacle for the CCP's defying the Tao and contending with heaven.

Loyalty in traditional Chinese culture does not mean blind devotion. In the eyes of the people, the emperor is a "son of heaven" with heaven above him. The emperor cannot be correct at all times. Therefore there was a need for observers to point out the emperor's mistakes all the time.

The Chinese chronicle system had historians record all the words and deeds of the emperor. Scholastic officials could become teachers for their sage kings, and the behavior of the emperor was judged by the Confucian classics.

If the emperor was immoral and unenlightened to the Tao, people might rise up to overthrow him, as was the case when Chengtang attacked Jie, or in King Wu's removal of Zhou.[21]

These uprisings, judged from traditional culture, were not considered violations of loyalty or the Tao. Instead, they were seen as enforcing the Tao on behalf of heaven.

When Wen Tianxiang[22], a well-known military commander in the Song Dynasty, was taken prisoner, he refused to surrender to the Mongolian invaders even when the emperor tried to persuade him to surrender. This was because, as a Confucian, he believed that "The people are of supreme importance; the nation comes next; last comes the ruler."[23]

The dictatorial CCP could by no means accept traditional beliefs such as these. The CCP wanted to canonize its own leaders and promote a cult of personality, and so would not allow such long-held concepts as heaven, Tao, and God to govern from above.

The CCP was aware that what it did was considered the most heinous and enormous crime against heaven and the Tao if measured by the standards of traditional culture. They were aware that as long as the traditional culture existed, people would not praise the CCP as "great, glorious, and correct."

Scholars would continue the tradition of "risking their lives to admonish the monarch," and "maintaining justice at the expense of their lives,"[24] and place the people above the rulers. Thus, the people would not become CCP puppets, and the CCP could not force conformity on the thoughts of the masses.

The traditional culture's respect for heaven, the earth, and nature became an obstacle for the CCP's battle with nature in an effort to "alter heaven and the earth." Traditional culture treasures human life, teaching that any situation involving human life has to be treated with the utmost care.

Such a perception was a hindrance to the CCP's mass genocide and rule by terror. The traditional culture's ultimate moral standard of the "heavenly Tao" interfered with the CCP's manipulation of moral principles. For these reasons, the CCP made traditional culture an enemy in an effort to bolster its own control.
<h2>Traditional Culture Challenges the Legitimacy of the CCP Rule</h2>
Traditional Chinese culture believes in God and the heavenly mandate. Accepting the mandate of heaven means that rulers have to be wise, follow the Tao, and be attuned to destiny. Accepting belief in God means accepting that authority over humanity rests in heaven.

The CCP ruling principle is summarized as, "Never more tradition's chains shall bind us, arise ye toilers no more in thrall. The earth shall rise on new foundations; we are but naught; we shall be all."[25]

The CCP promotes historical materialism, claiming that communism is an earthly paradise, the path to which is led by the pioneer proletarians, or the Communist Party. The belief in God thus directly challenged the legitimacy of the CCP's rule.
<h2>II. How the Communist Party Sabotages Traditional Culture</h2>
Everything the CCP does serves a political purpose. In order to seize, maintain and consolidate its tyranny, the CCP needs to replace human nature with its evil Party nature, and the Chinese traditional culture with its Party culture of "deceit, wickedness, and violence."

This destruction and substitution includes cultural relics, historical sites, and ancient books, which are tangible, and such intangible things as the traditional outlook on morality, life, and the world. All aspects of people's lives are involved, including their actions, thoughts, and lifestyles.

At the same time, the CCP regards insignificant and superficial cultural manifestations as the "essence," retaining them, and then puts this essence up as a façade. The Party keeps the semblance of tradition while replacing the real tradition with Party culture. It then deceives the people and international society behind a façade of carrying on and developing Chinese traditional culture.
<h2>Simultaneously Extinguishing the Three Religions</h2>
Since traditional culture is rooted in Confucianism, Buddhism, and Taoism, the CCP's first step in destroying traditional culture was to extinguish the manifestation of the divine principles in the human world, eradicating the three religions corresponding to them.

All three major religions, Confucianism, Buddhism, and Taoism, encountered destruction in different historical time periods. Take Buddhism for example. It has suffered four major tribulations in history, which are historically known as the "Three Wus and One Zong" persecution of Buddhist devotees by four Chinese emperors.

The CCP is the only regime to extinguish the three religions simultaneously.

Emperor Taiwu of the Northern Wei Dynasty (A.D. 386–534) and Emperor Wuzong of the Tang Dynasty (A.D. 618–907) both tried to extinguish Buddhism in order to have Taoism prevail. Emperor Wu of the Northern Zhou Dynasty (A.D. 557–581) tried to extinguish Buddhism and Taoism together, but venerated Confucianism.

Emperor Shizong of the Later Zhou Dynasty (A.D. 951–960) tried to extinguish Buddhism merely to use the Buddha statues to mint coins, and did not touch Taoism or Confucianism.

Soon after the CCP established a government, it began to destroy temples, burn scriptures, and force the Buddhist monks and nuns to return to secular life. Neither was it any softer in destroying other religious places.

By the 1960s, there were hardly any religious places left in China. The Great Cultural Revolution brought even greater religious and cultural catastrophe in the campaign to "cast away the four olds"[26]— old ideas, old culture, old customs, and old habits.

For example, the first Buddhist temple in China was the White Horse Temple (Bai Ma Temple) built in the early Eastern Han Dynasty (A.D. 25–220) outside Luoyang City, Henan Province. It is honored as the "cradle of Buddhism in China" and "the founder's home."

During the campaign to "cast away the four olds," the White Horse Temple, of course, could not escape looting.

"There was a White Horse Temple production brigade near the temple. The Party branch secretary led peasants to smash the temple in the name of 'revolution.' The more than 1,000-year-old clay statues of the Eighteen Arhats built in the Liao Dynasty (A.D. 916–1125) were destroyed.

"The Beiye scripture[27]  that an eminent Indian monk brought to China 2,000 years ago was burned. A rare treasure, the Jade Horse, was smashed to pieces.

"Several years later, Cambodian King-in-Exile Norodom Sihanouk made a special request to pay homage to the White Horse Temple. Zhou Enlai, the Chinese premier at the time, hurriedly ordered the transport to Luoyang of the Beiye scripture stored in the Imperial Palace in Beijing and the statues of the Eighteen Arhats built in the Qing Dynasty from the Temple of Azure Clouds (Biyun Temple) located at the Xiangshan Park[28] in suburban Beijing. With this bogus replacement, a diplomatic difficulty was 'solved.'"[29]

The Cultural Revolution began in May 1966. It was in fact "revolutionizing" Chinese culture in a destructive way. Starting in August 1966, the raging fire of the campaign to "cast away the four olds" burned the entire land of China.

Regarded as objects of "feudalism, capitalism, and revisionism," the Buddhist temples, Taoist temples, Buddha statues, historical and scenic sites, calligraphy, paintings, and antiques became the main targets for destruction by the Red Guards.

Take the Buddha statues for example. There are 1,000 colored, glazed Buddha statues in relief on the top of Longevity Hill in the Summer Palace[30] in Beijing. After the campaign to "cast away the four olds," they were all damaged. None of them has a complete set of the five sensory organs any more.

Nine Commentaries on the Communist Party PT. 6: On How the Chinese Communist Party Destroyed Traditional Culture

Full Episodes

Nine Commentaries on the Communist Party—Introduction

Nine Commentaries on the Communist Party PT. 1: On What the Communist Party Is

Nine Commentaries on the Communist Party PT. 2: The Beginnings of the Chinese Communist Party

Nine Commentaries on the Communist Party PT. 3: The Tyranny of the Chinese Communist Party

Nine Commentaries on the Communist Party PT. 4: On How the Communist Party Opposes the Universe

Nine Commentaries on the Communist Party PT. 5: The Collusion of Jiang Zemin with the CCP to Persecute Falun Gong

Nine Commentaries on the Communist Party PT. 6: On How the Chinese Communist Party Destroyed Traditional Culture

Nine Commentaries on the Communist Party PT. 7: On the Chinese Communist Party's History of Killing

Nine Commentaries on the Communist Party PT. 8: On How the Chinese Communist Party Is an Evil Cult

Nine Commentaries on the Communist Party PT. 9: On the Unscrupulous Nature of the Chinese Communist Party

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