Teachings of Falun Gong
published the Teachings of Falun Gong' in Changchun, China, in 1992. The teachings cover a wide range of subjects, from spirituality and ethics to science and metaphysics.
The teachings of Falun Gong are based on the principles of zhēn 眞, shàn 善 and rěn 忍 articulated in the two main books Falun Gong and Zhuan Falun. Falun Gong is an introductory book that discusses qigong, introduces the principles above, and provides illustrations and explanations of exercises for meditation. Zhuan Falun is considered the central and most comprehensive exposition of the teachings of Falun Gong. It claims that its practitioners can achieve supernatural powers, but they should neither be sought after nor misused.
According to the book Falun Gong, "Fǎlún" is a high-level self-cultivation method of the Buddha School in which assimilation to the supreme nature of the universe, Zhen-Shan-Ren, is the foundation of cultivation practice. In this concept, "cultivation" refers to upgrading one's xīnxìng 心性 through abandoning negative attachments and assimilating oneself to "Truthfulness-Compassion-Forbearance". "Practice" refers to the five meditative exercises that are said to purify and transform one's body. Cultivation is considered essential, and the exercises are said to supplement the process of improving oneself.
Falun Gong's conservative and moralistic views on subjects such as sexuality have attracted controversy.
Influences
''See also Theoretical background and History of Falun Gong''Buddhism and Daoism
The teachings of Falun Gong make a distinction between fojia, Buddha School, and fojiao, the religion of Buddhism and also the Dao School and the religion of Daoism. Li Hongzhi states that there are two main systems of Xiu Lian or Cultivation practice: the "Buddha School" and the "Dao School". According to Li, the cultivation ways of the Buddha School focus on the cultivation of Compassion while the Dao School emphasizes the cultivation of Truthfulness. In Falun Gong, Truthfulness and Compassion are apparently understood to be aspects of the cosmos's fundamental nature, Zhen-Shan-Ren. Thus, cultivation practices, whether in the Buddha School or Dao School, are considered a process of assimilation to this cosmic characteristic. Li states that there are many cultivation ways in the Dao and Buddha schools that are unrelated to secular religions, are often handed down from Master to disciple in secret, or " always been practiced quietly, either among the populace or deep in the mountains." Li states that, "These kinds of practices have their uniqueness. They need to choose a good disciple—someone with tremendous virtue who is truly capable of cultivating to an advanced level."In his book Falun Gong, Li states that Falun Gong is Buddhist qigong and an upright cultivation way that has nothing to do with the religion of Buddhism. Li states that the religion of Buddhism "is a system of cultivation that Shakyamuni awakened to in India more than two thousand years ago when he was cultivating."
In Falun Gong, as in Buddhism or Daoism, practitioners are required to gradually let go of negative attachments. According to David Ownby, the requirement in Falun Gong to abandon human attachments is not for achieving selfish ends but "quite the contrary. Practitioners are enjoined to treat others with compassion and benevolence in order to cultivate virtue and work off karma." He says that such compassion and benevolence should not be reserved to those with whom one had a prior attachment, nor should the goal be to inspire gratitude or love, but for conformity to the nature of the universe. Li also insists that practitioners do not withdraw from the world and that they maintain interactions with non-practitioners, including "even those who are hostile to practice". The point here, according to Ownby, is that before the practitioner cultivates to such a point that they are dispassionate in their compassion, the stress experienced in the secular environment "constitutes a form of suffering which will enable them to reduce their karma".
Stephen Chan, writing in the international relations journal Global Society, suggests that in providing a metaphysical system that relates the life of man with the greater cosmos, Falun Gong presents a philosophy which in a sense bypasses the communist-atheist ideology of Chinese state. He suggests that this may have led to the decision of a ban made by the Chinese authorities. Chan writes that Falun Gong poses no political threat to the Chinese government, and there is no deliberate political agenda within the Falun doctrine. He concludes that Falun Gong is banned not because of the doctrines but simply because Falun Gong is outside of the communist apparatus.
Chan parallels Falun Gong and Buddhism by saying the two share a central doctrine of goodness and unconditional compassion towards others. Chan also provides a point of differentiation between Falun Gong and Buddhism. Penny writes that another one of Li Hongzhi's critiques of Buddhism is that the original form of Buddhism, Sakyamuni's Buddhism, was somehow pure, it has declined over the centuries through the intervention of a degenerate priesthood, thus distorting the Buddhist Dharma. Falun Gong teaches the essential elevation of good as a governing norm, where good creates the society, although in a conservative way.
According to Ownby, the three central pillars of Falun Gong are the "moral qualities cultivators are enjoined to practice in their own lives truth, compassion and forbearance". Li taught that the goal of cultivation is one of spiritual elevation, achieved by "eliminating karma—the built-up sins of past and present lives which often manifest themselves in individuals as illness—and accumulating virtue". Through cultivation, Falun Gong "promised personal harmony with the very substance of the universe". In line with Falun Gong's consistent allusions to Oriental traditions, Li criticized the "self-imposed limits" of modern science and viewed traditional Chinese science as an entirely different, yet equally valid knowledge system. Yet he also borrowed from modern scientific ideas to represent part of the Falun Gong doctrine—notably by making references to atomic theory and nuclear energy. By introducing scientific elements into his teachings, Li hoped to avoid Falun Gong being characterized as a traditional, superstitious belief system, and to gain a wider following among the educated. New Zealand scholar Heather Kavan wrote that Falun Gong members have repeated the principles of "truthfulness, compassion, forbearance" to outsiders to evade deeper inquiry. Kavan said that Li instructed his followers to lie to outsiders about Falun Gong.
China scholar Benjamin Penny's 2005 publication The Falun Gong, Buddhism and "Buddhist qigong" says that after the crackdown, the Chinese Buddhist Association was eager to denounce Falun Gong, and other Buddhist groups followed suit in fear of religious persecution. He also states that the Buddhist community's response to Falun Gong could also have been due in part to Falun Gong's rapid growth in China. According to Penny, Li says that the features of the Buddha School include the cultivation of Buddhahood and the belief in predestined relationships, which are included in the teachings of Falun Gong.
Maria Chang believes that Li's teaching on the "Dharma-ending period" and his remarks about providing salvation "in the final period of the Last Havoc" are apocalyptic. Penny dissuades from considering Falun Gong as one of "these genuinely apocalyptic groups", and says that Li Hongzhi's teachings ought to be considered in the context of a "much more Buddhist notion of the cycle of the Dharma or the Buddhist law".
Qigong
Qigong refers to various traditional cultivation practices involving movements or regulated breathing. Qigong may be practiced to improve health, as a medical profession, as a spiritual path, or as a component of Chinese martial arts.The term qigong was coined in the early 1950s as an alternative label to ancient spiritual disciplines rooted in Buddhism or Taoism that promoted the belief in the supernatural, immortality and pursuit of spiritual transcendence. The new term was constructed to avoid danger of association with ancient spiritual practices that were labeled "superstitious" and persecuted during the Maoist era. In Communist China, where spirituality and religion are looked down upon, the concept was "tolerated" because it carried with it no overt religious or spiritual elements, and millions flocked to it during China's spiritual vacuum of the 1980s and 1990s. Scholars argue that the immense popularity of qigong in China could, in part, lie in the fact that the public saw in it a way to improve and maintain health. According to Ownby, this rapidly became a social phenomenon of considerable importance.
In 1992, Li introduced Falun Gong, along with teachings that touched upon a wide range of topics, from detailed exposition on qigong-related phenomena and cultivation practice to science and morality. In the next few years, Falun Gong quickly grew in popularity across China. Falun Gong was welcomed into the state-controlled Scientific Qigong Research Association, which sponsored and helped to organize many of his activities between 1992 and 1994, including 54 large-scale lectures. In 1992 and 1993, he won government awards at the Beijing Oriental Health Expos, including the "Qigong Master most acclaimed by the Masses" and "The Award for Advancing Boundary Science".
Li Hongzhi's books' content includes commentaries on questions that have been discussed in China's qigong community for ages. According to Ownby, Li saw the qigong movement as "rife with false teachings and greedy and fraudulent 'masters'" and set out to rectify it. Li understood himself and Falun Gong as part of a "centuries-old tradition of cultivation", and in his texts, would often attack those who taught "incorrect, deviant, or heterodox ways". Qigong scholar David Palmer says Li "redefined his method as having entirely different objectives from qigong: the purpose of practice should neither be physical health nor the development of Extraordinary Powers, but to purify one's heart and attain spiritual salvation...Falun Gong no longer presented itself as a qigong method but as the Great Law or Dharma of the universe."
In one of his lectures, Li stated that Falun Dafa can enable people to ascend to high levels in the process of cultivation.
Both its popular name, Falun Gong, and its preferred name, Falun Dafa, highlight its practical and spiritual dimensions, according to Zhao. Falun Gong literally means "Practice of the Law Wheel " which refers to a series of five meditative exercises aimed at channeling and harmonizing the qi or vital energy. Theories about the flow and function of qi are basic to traditional Chinese medicine and health-enhancing qigong exercises. Zhao says that traditional Chinese culture assumes "a profound interpretation of matter and spirit, body and soul", and Falun Gong "emphasizes the unity of physical and spiritual healing, in contrast to the Western distinction between medicine and religion". To bring about health benefits, the physical exercises must be accompanied by moral cultivation and spiritual exercises as a way of focusing the mind. For Falun Gong, the virtues to cultivate are "truthfulness", "benevolence," and "forbearance".
Falun Gong draws on oriental mysticism and traditional Chinese medicine, criticizes self-imposed limits of modern science, and views traditional Chinese science as an entirely different yet equally valid knowledge system. Concomitantly, says Zhao, it borrows the language of modern science in representing its cosmic laws. According to Zhao, "Falun gong is not conceptualized as a religious faith; on the contrary, its practitioners, who include doctorate holders from prestigious American universities, see it as 'a new form of science.'"
Prominent Falun Gong scholar David Ownby delineates three core themes in the teachings: first, "Li presents his vision both as a return to a lost, or neglected spiritual tradition, and as a major contribution to modern science"; second, "Falun Gong is profoundly moral"; third, "Falun Dafa promises practitioners supernatural powers through moral practice without pursuing for or abusing these powers". Ownby also lists its "Chineseness" as a major part of the practice's appeal.
All over China before July 1999, says Palmer, the same scene could be observed at dawn: "Hundreds of people in the parks and on the sidewalks, practising the slow-motion Falun Gong exercises to the rhythm of taped music... yellow and red Fa banners hanging from trees presented the method and its principles. In the evenings, practitioners would often meet in a disciple's home to read Zhuan Falun, discuss its teachings, and exchange cultivation experiences."