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Li Hongzhi introduced the Teachings of Falun Gong to the public in Changchun, China in 1992. The teachings cover a wide range of topics ranging from spiritual, scientific and moral to metaphysical. Since its inception, Falun Gong has been one of the fastest growing qigong (Pinyin: qìgōng) schools in Chinese history.

The teachings of Falun Gong are based on the principles of zhēn 眞, shàn 善 and rěn 忍 (which translate approximately as truthfulness, benevolence, and forbearance) articulated in the two main books Falun Gong and Zhuan Falun. Falun Gong is an introductory book that discusses qigong, introduces the aforementioned principles, and provides illustrations and explanations of exercises for meditation. Zhuan Falun is considered the central and most comprehensive exposition on the teachings of Falun Gong.

According to the book Falun Gong, "Fǎlún" (Buddha Fǎ) is a great, high-level cultivation way of the Buddha School (different from Buddhism), 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 (mind-nature) 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.

Some aspects of Falun Gong's teachings are considered implausible and peculiar by observers, and 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 (daojia) and the religion of Daoism (daojiao). 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, Cultivation ways of the Buddha School focus on cultivation of Compassion while the Dao School lays emphasis on cultivation of Truthfulness. In Falun Gong, Truthfulness and Compassion are apparently understood to be aspects of the Cosmos's fundamental nature, Zhen-Shan-Ren, translated approximately as Truthfulness, Compassion and Forbearance, each of which are said to further unfold into Zhen-Shan-Ren. Thus, cultivation practice whether in the Buddha School or Dao School is considered a process of assimilation to this cosmic characteristic. Li states that there are many cultivation ways in the Dao and Buddha schools which are unrelated to secular religions and are often handed down from Master to disciple in secret or "has 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 the book Falun Gong, Li states:

I hereby solemnly clarify that Falun Gong is qigong of the Buddha School. It is a righteous, great cultivation way and has nothing to do with Buddhism. Buddha School qigong is Buddha School qigong, while Buddhism is Buddhism. They take different paths, even though they have the same goal in cultivation.

Li states that religion of Buddhism "is a system of cultivation practice that Sakyamuni enlightened to on his own in India more than two thousand years ago, and it is based on his original cultivation practice."

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. "Instead, one should be good because this conforms to the nature of the universe, not for any ulterior motive, be it as innocuous as 'feeling good about oneself and others.'" 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 which 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 draws parallels between Falun Gong and Buddhism, in saying that the two share a central doctrine on 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 "moral qualities cultivators are enjoined to practice in their own lives truth, compassion and forbearance", and are the three central pillars of Falun Gong. 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.

China scholar Benjamin Penny's 2005 publication The Falun Gong, Buddhism and "Buddhist qigong" points out that after the crackdown, the Chinese Buddhist Association was eager to denounce Falun Gong, and other Buddhist groups followed suit in fear of persecution. He also points out 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 tells 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 a variety of traditional cultivation practices that involve movements or regulated breathing. Qigong may be practiced for improving health, as a medical profession, 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 Hongzhi introduced Falun Gong and along with teachings that touched upon a wide range of topics, from detailed exposition on qigong related phenomenon 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.".

The content of Li Hongzhi's books include commentaries on questions 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 (Fa) of the universe."

In his lecture, Li Hongzhi stated:

"Many people aren’t able to completely understand what qigong is about. Since the time Dafa was made public, I have unveiled some inexplicable phenomena in qigong as well as things that hadn’t been explained in the qigong community. But this isn’t the reason why so many people are studying Dafa. It’s because our Fa can truly enable

References

1. Zhuan Falun, Zhuan Falun, accessed 31/12/07
2. Falun Gong, Li Hongzhi, free online copy of English version, 5th Translation Edition, July 2006
3. Zhuan Falun. Turning the Law Wheel, Li Hongzhi, free online copy of English version, draft translation edition (Feb. 2003, North America)
4. Chapter One, The Great Consummation Way of Falun Dafa, Li Hongzhi, November 13, 1996, retrieved July 4, 2007
5. Why Doesn’t Your Gong Increase With Your Practice?, Zhuan Falun, accessed 31/12/07
6. Qigong Is Cultivation Practice, Zhuan Falun, accessed 2007-12-31
7. ^ Penny, Benjamin, "The Falun Gong, Buddhism and 'Buddhist qigong'", Asian Studies Review (March 2005) Vol 29, pp.35-46.
8. Li Hongzhi Zhuan Falun, Third Translation Edition (Updated March, 2000) USA Internet Version retrieved June 14, 2006
9. Falun Gong, Li Hongzhi, 2001 Revised Edition
10. ^ David Ownby, Falun Gong and the Future of China (2008) Oxford University Press
11. ^ Chan, Stephen, "A New Triptych for International Relations in the 21st Century: Beyond Waltz and Beyond Lacan's Antigone, with a Note on the Falun Gong of China," Global Society, 2003, 17:2, 187 - 208
12. ^ Ownby, David, "A History for Falun Gong: Popular Religion and the Chinese State Since the Ming Dynasty", Nova Religio, Vol. ?, pp. 223-243
13. ^ David Ownby, "The Falun Gong in the New World," European Journal of East Asian Studies, September 2003, Vol. 2 Issue 2, p 306
14. Zhao, Yuezhi, "Falun Gong, Identity, and the Struggle over Meaning Inside and Outside China", pp209-223 in Contesting Media Power: Alternative Media in a Networked World, ed. Nick Couldry and James Curran, Rowman & Littlefield publishers, inc.: 2003.
15. Chang, Maria Hsia (2004) Falun Gong: The End of Days (New Haven, Connecticut: Yale University Press) ISBN 0-300-10227-5
16. Radio National, Falun Gong: Cult or Culture?, produced by Chris Bullock, , accessed 2007-09-19.
17. ^ "Falungong as a Cultural Revitalization Movement: An Historian Looks at Contemporary China." Professor David Ownby, Department of History, University of Montreal, accessed 2007-12-31
18. The Past, Present and Future of Falun Gong, A lecture by Harold White Fellow, Benjamin Penny, at the National Library of Australia, Canberra, 2001, accessed 2007-12-31
19. Clearwisdom.net, Awards and Recognitions
20. David Palmer, Qigong Fever: Body, Science, and Utopia in China (2007), Columbia University Press
21. Teaching the Fa at the Conference in Europe