White Lotus Societies
The term White Lotus Society or White Lotus Teaching refers to a variety of religious and political groups that emerged in China over many centuries. Initially, the name was associated with Pure Land Buddhist organizations that sought to promote devotional practices centered on rebirth in a Buddhist Pure Land. These early societies emphasized spiritual salvation through faith, chanting of Amitābha's name, and adherence to moral precepts.
Over time, however, the term "White Lotus" became associated with diverse salvationist and apocalyptic movements, often blending elements of Buddhism, Daoism, and Chinese folk religion. Many later White Lotus groups adopted millenarian ideologies, predicting the imminent arrival of a new age or a divine savior to rectify social and cosmic imbalances. These movements frequently arose in times of political turmoil, natural disasters, or social unrest, positioning themselves as vehicles for both spiritual liberation and sociopolitical reform. As White Lotus sects developed, they appealed to many Han Chinese who found solace in the worship of numerous deities, like Queen Mother of the West. A few of these groups even supported armed rebellions against the Chinese state, such as during the Qing era White Lotus Rebellion.
History
Pure Land Lotus societies
The religious background of Pure Land White Lotus societies goes back to the founding of the first White Lotus Society in the Donglin Temple at Mount Lu by Lushan Huiyuan. Huiyuan came to be widely celebrated by later Pure Land Buddhists in China as the first patriarch of Pure Land. At some point during the Tang, the name "White Lotus" began to be applied to his community, though it is unlikely that this was the actual name of the group during Huiyuan's time. Huiyuan's society was a small elite group and it did not survive much after his death. However, during the Tang dynasty, there were numerous Buddhist societies associated with various practices including vegetarianism, construction of Buddhist statues, and scripture copying and recitation. Some of these societies were also associated with Pure Land practice, such as the society founded by Zhiyan.During the Northern Song period, Pure Land Societies were founded throughout southern China, spreading Pure Land teachings and meditation methods with them. The key figures involved in the creation of these Song dynasty Pure Land societies were Tiantai school monks like Shengchang and Siming Zhili. Zhili's society included monks and laypersons, men and women who vowed to recite the name of Buddha Amitabha one thousand times a day. These initial efforts sparked a wave of numerous Pure Land societies based on these models. These societies made Buddhism much more appealing and accessible to the common people, though some societies were also more restrictive. The various Song dynasty Pure Land societies often took the name "Lotus Society" or "White Lotus" in imitation of Lushan Huiyuan's early community. Pure Land Buddhist societies remained popular in the Ming and Qing dynasty, during which laypersons came to be more and more prominent.
During the 12th century a Buddhist monk, Mao Ziyuan , developed the White Lotus School in order to connect the scattered White Lotus Societies. He erected a Lotus Repentance Temple where he preached the teachings of the White Lotus School, which became the basis of the White Lotus religion.
During the Yuan dynasty Mao's White Lotus school was banned by the Yuan government and went underground. Several elements of the White Lotus were also involved in later rebellions against the Yuan.
Later Lotus societies
While most Chinese White Lotus societies were standard Buddhist devotional groups, other similar groups sprung up with more heterodox beliefs. Between 9th and 14th centuries, Chinese Manichaeans also involved themselves with the Pure Land school and devotional movements to the future Buddha Maitreya. Through this close interaction, Manichaeism had profound influence on some Chinese Buddhist sects and folk religions, practicing together so closely alongside the Buddhists that the two traditions became indistinguishable.During the later Yuan, Ming and Qing dynasties, various new White Lotus groups developed, influenced the organizational methods of the Song era societies. These later White Lotus groups were a result of Religious syncretism between various Buddhist movements and other religions like Chinese Manichaeism and Chinese Folk religion. They emphasised Maitreya teachings and strict vegetarianism; its permission for men and women to interact freely was considered socially shocking.
Some of these societies also became politically active, opposing the rule of the imperial dynasties. This trend began during the late thirteenth century, when the Mongol Yuan dynasty's rule over China prompted small yet popular demonstrations against its rule. As they grew into widespread dissent, adherents of White Lotus sects took part in some of these protests, leading the Yuan government to ban White Lotus religions and related sects as heterodox religious sects, forcing their members to go underground.
Now a secret society, White Lotus groups became an instrument of quasi-national resistance and religious organisation. This fear of secret societies carried on in the law; the Great Qing Legal Code, which was in effect until 1912, contained the following section:
Like other secret societies, they covered up their unusual or illicit activities as "incense burning ceremonies".
White Lotus Revolutions
The White Lotus was a fertile ground for fomenting rebellion.A Buddhist monk from Jiangxi named Peng Yingyu began to study the White Lotus and ended up organizing a rebellion in the 1330s. Although the rebellion was put down, Peng survived and hid in Anhui, then reappeared back in South China where he led another unsuccessful rebellion in which he was killed. This second rebellion changed its colours from white to red and its soldiers were known as the "Red Turbans" for their red bandanas.
Another revolution inspired by the White Lotus society took shape in 1352 around Guangzhou. A Buddhist monk and former boy-beggar, the future Ming dynasty founder Zhu Yuanzhang, joined the rebellion. His exceptional intelligence took him to the head of a rebel army; he won people to his side by forbidding his soldiers to pillage in observance of White Lotus religious beliefs. By 1355 the rebellion had spread through much of China.
In 1356, Zhu Yuanzhang captured the important city of Nanjing and made it his capital, renaming it. It was here that he began to discard his heterodox beliefs and so won the help of Confucian scholars who issued pronouncements for him and performed rituals in his claim of the Mandate of Heaven, the first step toward establishing a new dynastic.
Meanwhile, the Mongols were fighting among themselves, inhibiting their ability to suppress the rebellion. In 1368, Zhu Yuanzhang extended his rule to Guangzhou, the same year that the Mongol ruler, Toghon Temür, fled to Karakorum. In 1368, Zhu Yuanzhang and his army entered the former capital of Beijing and in 1371 his army moved through Sichuan to the southwest.
By 1387, after more than thirty years of war, Zhu Yuanzhang had liberated all of China. He took the title Hongwu Emperor and founded the Ming dynasty, whose name echoes the religious sentiment of the White Lotus.
By 1622, Xu Hongru, the leader of the White Lotus sect and a rebel named Zhang Shipei from Caozhou to launch the uprising on the Mid-Autumn Festival. However, due to the leak of the plan, Xu Hongru revolted three months earlier out of fear of a preemptive action by the government. He declared himself Zhongxing Fuliedi. The followers of Xu Hongru wore red turban, they soon capture Yuncheng, Zouxian, Tengxian and other places, controlling both sides of the Grand Canal and cutting off the grain transport. The rebel army quickly captured Yuncheng, Zouxian, Tengxian and Yixian, and about 100,000 people submitted and joined them. At the same time, Yu Hongzhi raised troops in Wuyi, Zaoqiang and Hengshui in Hebei Province. Liu Yongming also gathered 20,000 people and soon joined Xu Hongru's rebels alliance. They planned to connect their movements from Xuhuai, Chen, Ying, Qi and Huang in the south, intercept the grain transport in the middle, and finally reach the capital in the north. In November of the same year, Xu Hongru was betrayed by his subordinates, arrested in Zou County, and taken to the capital, where he was executed. The peasant uprising initiated and led by Xu Hongru lasted for more than half a year and shook Shandong and the imperial court. Although the main force was defeated, the remaining forces continued to fight until August of 1624. Due to the severe drought, the peasants in Zou County had no source of income. Hundreds of peasant soldiers gathered in Sizhou and started a struggle against the Ming rulers again. When Li Zicheng rose up to rebel in Mizhi, the so-called "Dongling Fumang" who joined him refers to Xu Hongru's followers and its remnants. Gu Yingta testified that there was a direct line of succession from Xu Hongru to Li Zicheng's uprising is correct. When Li Zicheng marched into Henan. This suggests that the White Lotus Sect members organized by Xu Hongru constituted Li Zicheng's forces. When Li Zicheng openly rebelled, followers of as the White Lotus Society which had long time predicted that a figure with surname "Li" would one day become the emperor. Li Zicheng tried to use faith to solidify his own legitimacy by consulting a soothsayer. However, when the soothsayer denied Li Zicheng as the prophecied "Emperor Li", and foretold his imminent demise, he had the soothsayer executed.
During the uprising in 1813, The Baguadao sect was speculated as being a branch of White Lotus Societies.
The White Lotus reemerged in the late 18th century in the form of an inspired Chinese movement in many different forms and sects.
In 1774, the herbalist and martial artist Wang Lun founded a derivative sect of the White Lotus that promoted underground meditation teachings in Shandong province, not far from Beijing near the city of Linqing. The sect led an uprising that captured three small cities and laid siege to the larger city of Linqing, a strategic location on the north–south Grand Canal transportation route. After initial success, he was outnumbered and defeated by Qing troops, including local armies of Chinese soldiers known as the Green Standard Army.
An account of Wang Lun's death was given to Qing authorities by a captured rebel. Wang Lun remained sitting in his headquarters wearing a purple robe and two silver bracelets while he burned to death with his dagger and double-bladed sword beside him. Wang Lun likely failed because he did not make any attempts to raise wide public support. He did not distribute captured wealth or food supplies, nor did he promise to lessen the tax burden. Unable to build up a support base, he was forced to quickly flee all three cities that he attacked in order to evade government troops. Though he passed through an area inhabited by almost a million peasants, his army never measured more than four thousand soldiers, many of whom had been forced into service.
In the first decade of the nineteenth century, there were also several White Lotus sects active in the area around the capital city of Beijing. Lin Qing, another member of the Eight Trigrams sect within the White Lotus, united several of these sects and with them build an organization that he would later lead in the Eight Trigrams uprising of 1813.
Administrators also seized and destroyed sectarian scriptures used by the religious groups. One such official was Huang Yupian, who refuted the ideas found in the scriptures Buddhist views in A Detailed Refutation of Heresy, which was written in 1838. This book has since become an invaluable source in understanding the beliefs of these groups.
A systematic program of pacification followed in which the populace was resettled in hundreds of stockaded villages and organized into militia. In its last stage, the Qing suppression policy combined pursuit and extermination of rebel guerrilla bands with a program of amnesty for deserters. The rebellion came to an end in 1804. A decree from the Daoguang Emperor admitted, "it was extortion by local officials that goaded the people into rebellion". Using the arrest of sectarian members as a threat, local officials and police extorted money from people. Actual participation in sect activities had no impact on an arrest; whether or not monetary demands were met, however, did.