金师爷：“本人对于人们信什么都不反对，但是反对打着宗教的外衣的邪教。宗教信仰的是一种虚无缥缈的精神寄托教育人们作好事不作坏事，而邪宣传的是活生生的教主一个人，该所谓的教主把自己宣传的远超过其它宗教偶像，邪教主通过谎言迷幻人的心灵，为教徒洗脑。只要是教主崇拜就可定为邪教，如太阳盛殿教、澳姆真理教、轮子邪教等... ”

   金师极可能是共特：中共把法轮功的李洪志师父和美国邪教"人民圣殿教"教主琼斯、"大卫教"教主考雷什、日本邪教"奥姆真理教"教主麻原彰幌的名字并列。金师亦然。

   "人民圣殿教"教主琼斯不是"邪教教主"，而是个崇拜毛泽东的"共产主义者"。"人民圣殿教"在美国犯了反人类罪，其犯罪手段与中共在中国对人民的犯罪手段完全一致。覆没于1978年的"人民圣殿教"事件死亡900多人。吉姆•琼斯在枪杀了因为接到投诉而前来调查事实的美国议员之后，命令手下900 多人集体去"为社会主义的革命"而自杀。吉姆•琼斯是一个狂热的马克思主义者。他的太太玛瑟琳（Marceline Jones）在1977年接受《纽约时报》采访时说，琼斯18岁时的偶像就是毛泽东，琼斯的目标就是希望通过马克思主义来改造社会。

   1977年11月22 日的《芝加哥论坛报》报道，一位曾跟随琼斯的前教徒万达•约翰逊（Wanda Johnson）夫人说，"琼斯在很多场合都说他是列宁转世。他说这一次他将在美国建立一个社会主义州"。

   洛杉矶时报（1978.12.10）报道，记者提问"在马克思主义和基督教之间琼斯认为哪个更优先"时，自杀惨案的幸存者之一斯里巫（Silver）说，Jim was a socialist first and an atheist second （琼斯首先是一个社会主义者，然后是一个无神论者）。琼斯的马克思主义倾向使他强烈的反对美国的所谓的"压迫制度"，立志要建立一个"正义之国"。他的观点吸引了一些生活在底层的黑人和少数涉世不深比较孤僻的白人妇女，他们对社会现实不满，对前途感到渺茫，对核战争恐惧异常。1977年，琼斯带领近千名成员移至南美的圭亚那，他向成员许诺在那里实现他们的社会主义理想。于是，在圭亚那的一处丛林他们建起了一个社会主义的农业公社（agriculture commune），取名琼斯镇。

   在这个叫"琼斯镇"的地方，我们可以看到中国的文化大革命的一切。第一是"人民公社"，公社成员的护照和财产被没收，几十个警卫白天晚上都在公社周围巡逻，人们与外界失去了联系。第二是"高音喇叭"，琼斯还特别采用了中国毛式共产主义最常用的高音喇叭技术，天天给公社成员洗脑。把公社外面的世界描绘得很可怕（与中共宣称台湾和西方资本主义的人民生活在水深火热之中如出一辄），说来自美国的法西斯主义和各种敌对势力正热衷于破坏这一场社会主义试验（this socialist experiment），从而让人们感到根本就不能离开公社。琼斯还在喇叭里威胁"背叛的出路只有一条，就是死亡" （there is only one punishment for treason： death）。

   《洛杉矶时报》（1978.12.10）还提到，一位叫金•布朗（Jean Brown）的幸存者说，"圣殿教采用批评和自我批评，一种被毛泽东提倡的技术来加强纪律"。其实这种白天劳动，晚上围着篝火进行互相批判的方式是列宁的发明。公社成员一天要工作12小时，完了以后就要进行"自我批评"，谁要是没有完成任务，或者对公社的成功表示出了怀疑，就要受到惩罚。或者被剃头，被戴黄帽子，甚至几天不许说话。殴打、虐待和处死时有发生。这些行为同文革中共的暴政如出一辙，文革中的剃阴阳头，戴高帽子游街，用车轮战、疲劳战给异议人士洗脑，更别提中共杀人如麻的种种劣行了。

   1978 年11月14日，美国加州联邦众议员瑞安（Leo Ryan）带领一些新闻记者和部份公社成员的亲属来到琼斯镇，打算作一次非正式的调查，因为他们先前收到一些"人民圣殿教"成员的投诉，指控教主琼斯对他们施加种种强制，强迫他们放弃财产，强迫他们参加稀奇古怪的性仪式。四天后，瑞安一行和十个叛教者准备在琼斯镇简易机场（距琼斯镇有8英里远）乘飞机返回美国，琼斯派出人员驾车冲上飞机跑道，开枪射击，打死瑞安和三名记者以及一名叛教者，其余十人受伤，包括一名美国驻圭亚那使馆官员。当琼斯得知虽然有瑞安等人被打死，但仍有多人逃脱，并可能报告当局，于是，琼斯开始着手他的为革命献身的计划。

    《洛杉矶时报》（1978.11.26）的一篇由查理斯•伽瑞（Charles Garry，"人民圣殿教"的律师）写的文章中提到，两个死亡前的青年人嘴里喃喃自语，"让我们为革命而死。用我们的死去曝光这个种族主义和法西斯的社会。（We're gonna die for the revolution. We're gonna die to expose this racist and fascist society. It's good to die in this great revolutionary suicide.'"并很豪迈地高呼："It's good to die in this great revolutionary suicide"（在这种伟大的革命牺牲中而死是多么美好啊！）"为了社会主义的革命"，人民圣殿教集体自杀，现场惨不忍睹。以上这些信息在中国的新闻媒体里根本看不到，因为"人民圣殿教"的思维和行为与中国共产党的思维和行为完全相同。邪教都有一个共同的特点，那就是新闻封锁和愚民政策。邪教的最大特征就是让人与外界隔绝，信息封闭，强行洗脑。让人进得来，却出不去。这一点上，"人民圣殿教"与中国共产党比起来，根本不算什么。因为人民圣殿教"才死了900多人而已，而中共从1949年上台到现在，因为反对其专制统治而被残害而死的何止9000万？

   引自《郭泉： 法轮功与人民圣殿教》

   下述英文论文详述了人民圣殿教的悲剧，与中共抹黑法轮功的诽谤相印证，足证中共政权是个典型的流氓暴政，连如此著名的国际性大案要案都敢如此造假，中共还有什么假冒伪劣的东西不敢造？！

   Suicide for Socialism? - Brinton on the Jonestown massacre, 1978

   Submitted by libcom on Jul 25 2005

   Maurice Brinton's analysis of the bizarre mass suicide of a socialist cult led by American Jim Jones in Jonestown, Guyana. Discusses political sects in general.

   'We're gonna die for the revolution. We're gonna die to expose this racist and fascist society. It's good to die in this great revolutionary suicide.' The words uttered by two young men in Jonestown (Guyana) a few minutes before they, together with hundreds of others, poisoned themselves were reported in the Los Angeles Times (November 26, 1978) by Charles Garry of San Francisco, attorney for the Peoples Temple.

   SUICIDE FOR SOCIALISM?

   - Maurice Brinton

   Part One

   THE RELEVANCE OF JONESTOWN

   Garry was no critic of this particular cult. He was the trendy leftist lawyer who, referring to the Guyana commune, had written in the Peoples Forum, journal of the Temple: 'I have seen Paradise'.

   For those who think that socialism is about life and reason (and not about giving cyanide to babies... whether in Paradise or elsewhere) the events of last November are deeply disturbing. Let's not quibble about how many died. The latest reports put it at 921 (912 in the Jonestown commune, 5 at Port Kaituma airport, and 4 in the Peoples Temple in Georgetown). Or about the complicities (both in the USA and in Guyana) which led 900 American 'socialists' to this particular part of the South American rain forest. Or about the relations of the Jonestown commune with Soviet Russia (to whose Embassy in Georgetown two survivors sought to hand over a vast amount of money). On all these matters a lot more information will come to light in the months to come.

   What is of concern to us as libertarians is how the monstrosity of Jonestown, where people were drugged and beaten, brainwashed and forced to indulge in slave labour, sexually manipulated and annihilated as individuals, ever came to be associated with the name of socialism. Jim Jones' own 19 year old son, Stephen, said of his father after the mass suicide: 'I now see him as a fascist'. It would he easy to forget it all, as most of the 'left' doubtlessly will, or to sweep it all aside as some trivial or insignificant event: a lot of religious nuts bumping themselves off in some far away jungle. But this isn't good enough. Nor is it enough to comment, as did Socialist Worker (Dec. 2, 1978) that the tragic end of those who followed Jim Jones was 'a reminder of the irrationality and ultimate hopelessness of religious forms of protest'. Or to blame 'the oppressiveness, brutality and mindless profiteering of the society from which they fled'. All this is true. But what it needed is to relate these truths to the specifically 'socialist' content of the Jonestown rhetoric and to the 'socialist' support which the Temple movement mobilised, from Angela Davis to the self-proclaimed 'socialist' government of Guyana. (1)

   We also need to relate all this to many phenomena and tendencies we see daily in the socialist movement around us. We mean the systematic cult of leadership, the manipulation of information, the abdication of critical judgment, the substitution of rhetoric for argument and of slogans for the serious discussion of complex issues. We mean the belief in 'activity' at any cost - with little questioning as to its content - the mythologising and the voluntarism, the intimidation of dissidents, the almost universal application of double standards, the systematic generation of paranoia and the retreat, on a very wide front indeed, from rationality in general.