Falun Gong

Falun Gong, also Falun Dafa (literally "Dharma Wheel practice" or "Law Wheel practice"; Chinese 法輪功 / 法轮功, pinyin Fǎlún gōng, also 法輪大法 / 法轮大法, Fǎlún dàfǎ), is a Chinese spiritual practice. It combines meditation and qigong exercises with moral principles based on the three virtues of truthfulness (zhēn 眞), mercy (shàn 善), and forbearance (rěn 忍). The practice emphasizes morality and the cultivation of these virtues. It is a qigong practice of the Buddhist school, but also contains elements from Daoist traditions. Through moral righteousness and meditation exercises, Falun Gong practitioners strive for better health and ultimately spiritual enlightenment.

Since Falun Gong's emergence into the public eye in 1992, extensive academic works have been written about Falun Gong. Most have been written by social scientists who have explored the social circumstances that led to the movement's inception, and by religious scholars and historians who have illuminated Falun Gong within the tradition of Chinese Buddhism in order to help Western culture understand the rather foreign-seeming mindset with Buddhist and Daoist elements. Historian David Ownby points out that Falun Gong can only be properly understood if its relation to the Chinese Buddhist tradition from which the practice comes is taken into account.

Li Hongzhi, the founder of Falun Gong, first introduced his practice to the public in Northeast China on May 13, 1992. It appeared toward the end of China's "qigong wave" - a time when similar meditation practices, slow exercise movements, and breathing exercises were spreading. Falun Dafa differs from other schools in that there are no fees, no formal membership, and neither daily rituals of master worship exist nor are desired; but the greatest emphasis is placed on the morality and theological nature of its teachings. Western scholars have referred to Falun Gong as a qigong, a "spiritual movement," a "cultivation system" in the tradition of ancient China, or even a form of Chinese religion.

Initially, Falun Gong was heavily promoted by the Chinese government through the state-controlled media, and Li Hongzhi and the practice of Falun Gong, respectively, received multiple praises and awards. However, beginning in the mid-1990s, the Chinese Communist Party (CCP) and Chinese state security increasingly began to view Falun Gong as a threat due to the number of practitioners, independence from the state, and spiritual teachings. In 1999, the Chinese government estimated the number of Falun Gong practitioners to be between 70 and 100 million. In April 1999, tensions culminated when over 10,000 Falun Gong practitioners peacefully gathered outside the central government compound in Beijing to appeal for legal recognition and freedom from state interference. This event, later deemed a "demonstration," is widely seen as the catalyst for the persecution that followed, but there is also a view that this may have been arranged by the CCP to provide justification for the persecution.

On July 20, 1999, then Chinese Communist Party Chairman Jiang Zemin launched a nationwide crackdown and multi-faceted propaganda campaign aimed at eradicating Falun Gong. The communist regime blocked Internet access to websites that mentioned Falun Gong. In October 1999, the Communist Party declared Falun Gong a "heretical organization" that threatened social stability.

Human rights organizations report that Falun Gong practitioners in China are subject to a wide range of human rights abuses: Hundreds of thousands are estimated to have been detained without legal grounds. Imprisoned practitioners are subjected to forced labor, psychiatric abuse, torture, and brainwashing for mental re-education by Chinese authorities. As of 2009, at least 2,000 Falun Gong practitioners have died in custody as a direct result of mistreatment. Falun Gong sources documented over 3700 verifiable deaths by 2017. However, some observers believe the number of unreported cases to be significantly higher, and reported that initial investigations indicated that over 100,000 practitioners were killed to supply China's organ transplant industry. In the years since the persecution began, Falun Gong practitioners began actively advocating for greater human rights in China.

The founder of Falun Gong, Li Hongzhi, has lived in the United States since 1998, and Falun Gong has a very large following worldwide. Some sources estimated that tens of millions continue to practice Falun Gong inside China despite persecution, and hundreds of thousands of people practice Falun Gong outside China in over 70 countries worldwide.

Symbol of Falun Gong

Source

Falun Gong is most often associated with the Qigong movement in China. However, qigong is a modern term for a variety of practices that involve slow movements, meditation, and breathing exercises. Exercises similar to qigong have historically been practiced by Buddhist monks, Daoist martial artists, and Confucian scholars to refine the body, mind, and virtue.

The modern qigong craze emerged in the early 1950s when communist cadres took up the techniques to improve their health. The new term was created to distance themselves from religious practices, as such were easily dubbed "feudal superstitions" and persecuted during the Maoist era. Early practitioners of qigong shunned its religious undertones and instead considered it a form of Chinese medicine. In the late 1970s, Chinese scientists claimed to have found evidence of the material existence of the qi energy used in qigong. In the spiritual vacuum of the post-Mao era, tens of millions of mainly elderly and urban Chinese citizens began to practice qigong, and a wide variety of charismatic qigong masters began to establish practices. In 1985, the State Qigong Research Society of China was established to monitor and control the qigong wave.

On May 13, 1992, Li Hongzhi gave the first public lecture on Falun Gong in the northeastern city of Changchun. In his hagiographic spiritual biography, Li Hongzhi is said to have learned the "cultivation practice" from various masters of the Buddhist and Daoist schools. Among them were Quan Jue, the Tenth Successor of the Great Buddha Law School, and a master of the Great Way School with the Daoist name True Daoist from Changbai Mountain. It is said that Falun Dafa is the result of his sorting, revising, and passing on the teachings that were transmitted to him.

Li presented Falun Gong as part of a "centuries-old tradition of cultivation," and aimed to revive the religious and spiritual elements of qigong practice that had been discarded in the earlier communist era. David Palmer wrote that Li "redefined his method to have entirely different goals than qigong: The purpose of the practice was to be neither physical health nor the development of supernatural powers, but the purification of one's heart and spiritual redemption."

Falun Gong differs from other schools of qigong in that its teachings cover a wide range of spiritual and metaphysical topics, with emphasis on morality and virtue, setting forth a complete cosmology. The practice is a Buddhist school (Fojia), but also contains concepts and language from Daoism and Confucianism. Therefore, some scholars refer to the practice as a syncretic faith.

Beliefs and practices

Central teaching

Falun Gong aims to enable practitioners to ascend spiritually through moral righteousness and the practice of exercises and meditation. The three basic pillars of the faith are truthfulness (真, Zhēn), mercy (善, Shàn), and forbearance (忍, Rěn). These three principles together are considered the fundamental nature of the cosmos, the standard by which to distinguish good from bad, and are regarded as the highest manifestation of the Dao or Buddhist Dharma. The observance and cultivation of these virtues is central to Falun Gong. In Zhuan Falun (转法轮), the main work published in 1995, Li Hongzhi writes, "Yet no matter how the moral standards of humanity change, the characteristics of this cosmos remain unchanged. They are the only standard for judging who is a good person and who is a bad person. As a cultivator, you must take the qualities of the cosmos as your standard and judge yourself by them, not by the standards of ordinary people."

The practice of Falun Gong consists of two parts: One is doing the exercises and the other is raising one's xinxing (spiritual nature, morality, temperament). In the main work of Falun Gong, Li says, "Xinxing involves De (De is a kind of substance); it involves forbearance; it involves cognition; it involves renunciation, renunciation of all desires and of all kinds of attachments of an everyday person; and on top of that, being able to endure suffering and so on, it involves things in many areas." The elevation of the spiritual nature is achieved, first, by striving for truthfulness, mercy, and forbearance in everyday life, and second, by laying aside desires and "negative thoughts and behaviors, such as greed, lust, covetousness, killing, fighting, stealing, cheating, jealousy, etc."

Part of the fundamental concepts of Falun Gong's teachings is the existence of virtue ('德, Dé) and karma (Ye). Virtue comes from doing good deeds on the one hand, and from enduring suffering on the other. Karma is accumulated in the performance of bad deeds. It is said that the relationship of karma to virtue determines success and happiness in this life and/or the next. Virtue brings blessings and enables spiritual advancement; the accumulation of karma, on the other hand, leads to suffering, illness, and separation from the qualities of the cosmos (truthfulness, mercy, and forbearance). Spiritual elevation, then, is achieved through the removal of karma and the accumulation of virtue.

According to the teachings of Falun Gong, human beings are originally good, even divine, at their core, but after becoming selfish and accumulating karma, they fell into a world consisting of delusion and suffering. Now, in order to ascend and return to the "original, true self," Falun Gong practitioners should align themselves with the qualities of the cosmos (truthfulness, mercy, and forbearance), detach themselves from selfishness and desires, and repay their karma by enduring suffering. The ultimate goal of the practice is enlightenment or spiritual perfection (yuanman), whereby the practitioner emerges from the cycle of rebirth; known in Buddhist schools as samsara.

Two focal points of Li Hongzhi's teaching are thoughts of traditional Chinese culture as well as modernity. Falun Gong reflects the traditional Chinese belief that people are connected to the universe through mind and body. Li aims to challenge "conventional views" regarding the nature and origin of the universe, time-space, and the human body. The practice incorporates aspects of East Asian mysticism and traditional Chinese medicine. It challenges the supposedly self-imposed limitations of modern science and sees traditional, Chinese science as something completely different, yet equally valid and ontological.

Exercises

In addition to its philosophy, Falun Gong consists of five exercises, four of which are standing exercises and one meditation. The exercises are considered secondary to the enhancement of virtue, but they are an essential part of the cultivation of Falun Gong.

The first exercise is called "Buddha stretches out 1000 hands". It is used to allow the free flow of energy through the body and to open the meridians. In the second exercise, "Law Wheel Pole Position," the practitioner stands for a long time in four still body positions, each of which symbolizes holding a wheel. The aim of the exercise is to "improve wisdom, increase strength, raise the level, and strengthen the divine power." The third exercise, "Connecting the Two Cosmic Poles," involves three different movements that aim to repel bad energy (i.e., disease-causing or black qi) from the body and absorb good energy into the body. By practicing this exercise, the practitioner aims to purify and refine his or her body. The fourth exercise, "Law Wheel Celestial Circle," is intended to allow energy to flow freely through the body again. The fifth exercise, "Strengthening the Divine Abilities", in contrast to the first four exercises, is practiced in the lotus position. It is a mediation that should be performed for as long as possible.

The Falun Gong exercises can be practiced alone or in a group. The practice time is variable to suit the needs and abilities of the individual practitioner. Porter writes that Falun Gong practitioners are encouraged to regularly read the Falun Gong books and practice the exercises, preferably daily. Groups practice the Falun Gong exercises in parks, college campuses and other public places in more than 70 countries worldwide, taught by volunteers free of charge. In addition to the five exercises, another meditation called "Sending Out Sincere Thoughts" was introduced in 2001. Its purpose is to reduce persecution on a spiritual level.

A test study with genomic profiling of six Falun Dafa practitioners showed that "changes in gene expressions of Falun Gong practitioners, in contrast to normal, healthy controls, were characterized by a stronger immune system, downregulation of cell metabolism, and alteration of apoptotic genes in favor of rapid resolution of inflammation."

In addition to attaining physical health, many Buddhist and Daoist meditation systems strive to transform the body, cultivating various supernatural abilities (shentong) such as telepathy and clairvoyance. Discussions of supernatural abilities are widely represented within the qigong movement, and the existence of these supernatural abilities was widely acknowledged in China's scientific community in the 1980s. The teachings of Falun Gong state that practitioners can gain supernatural abilities through a combination of cultivation of virtue, meditation, and exercises. Some of these include precognition, clairaudience, telepathy, and clairvoyance (through the opening of the Third Eye or Celestial Eye). However, Falun Gong emphasizes that these abilities can only be attained as a result of moral practice and should not be aspired to or displayed lightly. According to David Ownby, Falun Gong teaches that "pride in one's abilities or the desire to show off are signs of dangerous selfishness," and Li warns his disciples not to be distracted by the pursuit of such powers.

Social practices

Falun Gong differs from monastic Buddhist traditions in that it places great emphasis on participation in normal social life. Falun Gong practitioners are expected to continue to go to work normally and do it well, lead a normal family life, and obey the laws of their respective governments; thus, they are taught not to disassociate themselves from society. An exception is made for Buddhist monks and nuns, who are allowed to continue their monastic life while practicing Falun Gong.

Because the teachings of Falun Gong emphasize moral conduct, they place strict personal requirements on practitioners. They are expected to be honest, to perform good deeds, and to be patient and lenient in the face of difficulties. For example, Li prescribes that Falun Gong practitioners "do not retaliate when attacked; do not argue when insulted." In addition, they must "put off bad thoughts and behaviors," such as greed, deceit, jealousy, etc. The teachings require not to smoke or drink alcohol, as these things are considered addictions that are harmful to health and mental clarity. Falun Gong practitioners are not allowed to kill - even animals for food - but they are not required to become vegetarians.

In addition to these things, Falun Gong practitioners should discard a number of worldly attachments and desires. During cultivation, Falun Gong disciples aim to rid themselves of fame, wealth, feelings, and other entanglements. Li's teachings repeatedly emphasize the lack of salary in the pursuit of material things, but Falun Gong practitioners are not encouraged to give up work or renounce money, only to give up emotional attachments to these things. Likewise, sexual desires and eroticism are considered attachments to be discarded; however, students are generally expected to marry and raise families. All sexual contact outside of monogamous, heterosexual marriages is considered immoral. Although homosexual men and women may practice Falun Gong, such behavior is said to generate karma and thus is contrary to the goals of the practice.

Falun Gong's cosmology includes the belief that different ethnic groups have a connection to their own Celestial Realms, and that individuals with mixed ancestry lose some parts of that connection. However, Li says that mixed ancestry does not affect a person's soul, nor does it diminish their ability to cultivate. The practice is not against marriages between people of different ancestry; many Falun Gong practitioners have children of mixed ancestry themselves.

The teachings of Falun Gong advise not to get involved in politics or social issues. Excessive interest in politics is considered an attachment to worldly power and influence, but Falun Gong aims to leave such pursuits behind. According to Hu Ping, "Falun Gong is only concerned with purifying the individual through the exercises and does not touch on social or nationwide issues. It has neither proposed nor even hinted at a model for social transformation. Many religions (...) strive for social reformation (...) to some extent, but no such tendency is found in Falun Gong."

Fonts

The first book on the teachings of Falun Gong was published in April 1993 under the name China Falun Gong, or simply Falun Gong. It is an introduction and covers qigong, Falun Gong's relationship to Buddhism, the principles of cultivation practice, and the elevation of spiritual nature (xinxing). It also includes illustrations and explanations of the exercises and meditation.

The book Zhuan Falun, published in Chinese in January 1995, contains the main teachings of Falun Gong. It is divided into nine lessons and is based on the revised transcripts of Li's lectures in China over the previous three years. The books have since been translated into 40 other languages. In addition to these main works, Li has published several books, lectures, articles, and poetry collections, which are available for free on the Falun Gong websites.

Falun Gong's teachings contain some untranslated Chinese religious and philosophical terms and make references to people and events of Chinese ethnicity, as well as concepts from various Chinese religions. This, along with the literal translations of the texts that reflect the colloquial style of Li's lectures, makes it sometimes difficult for Western readers to understand Falun Gong's writings.

Symbols

The main symbol for the practice is the Falun (wheel of the law, precept wheel or Dharma chakra in Sanskrit). In Buddhism, the Wheel of the Law represents the completeness of the teaching. The title of Falun Gong's magnum opus Zhuan Falun (Turning the Wheel of the Dharma) means to teach the Buddhist doctrine. Despite the use of Buddhist language and symbols, the Wheel of the Law, as understood in Falun Gong, has its own meaning and is seen as a representation of the entire cosmos. It is represented as a symbol with a large swastika and four small swastikas representing the Buddhist system, and four small taiji (yin-yang) from the Daoist tradition.

End time of the fa

Li spreads his teachings of Falun Gong in the "Final Age of the Fa" (Mo Fa, 末法), which is described in Buddhist scriptures as an age of moral decline in which the teachings of Buddhism must be rectified. The present age is described in Falun Gong teachings as the age of "Fa rectification" (zhengfa, 正法), a time of cosmic transition and renewal (zhengfa could also be translated as "rectifying the Fa"). The process of Fa rectification is necessitated by the moral decay and degeneration of life in the cosmos. In this context, the Chinese government's persecution of Falun Gong since 1999 has come to be seen as a tangible symptom of this moral decline. Through the process of Fa rectification, each person's life is reordered based on their morality and spiritual quality, with good people being saved and elevated to higher spiritual levels, while bad people are struck down or destroyed. Under this paradigm, Li takes on the role of Fa-rectification by spreading his teachings.

Some scholars, such as Maria Hsia Chang and Susan Palmer, have described Li's talk of "Fa rectification" and the possibility of salvation "in the last days of the end times" as apocalyptic. In contrast, Benjamin Penny argues that Li's teachings can be better understood when viewed in the context of the "Buddhist view of the cycle of the Fa or Buddha-Fa." Richard Gunde notes that unlike apocalyptic groups in the West, Falun Gong does not fixate on death or the end of the world, but instead includes "a simple, innocuous moral message." Li Hongzhi does not talk about a "time of reckoning" and rejects predictions of an imminent end of the world in his teachings.