By: Zixian Deng, Ph.D. Candidate in Political Science
Shi-min Fang, Ph.D. in Biochemistry
Revised May 31, 2000
An earlier version of this paper was presented to the Annual Conference of The American Family Foundation (April 28-29, 2000) in Seattle, WA
Equal authors listed in alphabetical order
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Our Falun Dafa also has the Falun Paradise.
Li Hongzhi, (ZFL BJE, 48)
The Teleology of Falun Gong: To where the Master wants the disciples to cultivate
Li declares, on page one of his core Jingwen (literally, the Sacred Book, Scripture) Zhuan Falun , that he is introducing an unprecedented system to "bring people up to a high level." Falun is his own knowledge. Other gods are not allowed to share it with mortals. Li has kept it for thousands of years (DFYJ E, 8). This knowledge is about the existence of the Falun Paradise and the transportations means to travel there. Practically, it is a promise to bring the disciples to ascend (or as the disciples call it "home coming") to Falun Paradise upon the "completion of cultivation," or literally Perfection - though "perfection" is a word reserved for the master (ZFL E, 327; see DFYJ E, 8-9 for a detail description; cf. "The Knowing Heart" 2000, where the disciples translated Yuan Man as "Consummation" instead of the "completion of cultivation" as they consistently did in the past).
The Falun Paradise provides solutions not available by any other means. Li dismisses "ordinary people" science altogether. Medicine does not cure any disease but merely postpones them with a worse consequence (FLG E, 12). Social science does not solve his perceived "moral declines" but only sees it sliding quickly (ibid., 10). Physicists know nothing about the bounds and the origin of this universe and much less, Li claims, what lies beyond. No one explains UFO phenomenon. And the world is ending (ibid., 17; also see Li's Conversation with Time in JJYZ E). Li has portrayed himself as savior at this opportune time. He announces that the ultimate grace of ascension, through him and by following his instructions, to the Falun Paradise.
Nowadays, some disciples may shy away from talking openly about the ascension (this is especially obvious in the English forums, but less so in the Chinese forums). It would have been a good sign if this indicated a moderation of such claims, thus reducing the dangers imbedded in their social doctrines . However, Li himself is still, if not even more, concerned with "completing cultivation" leading to ascension (FLG E, 12; also see "The Knowing Heart" of May 22, 2000). Ascension is a hot button to press whenever Li needs the disciples to mobilize. With ascension as the goal, Li is able to "encourage" the disciples to engage in "defending the Fa" (JJYZ E, 41; 77; see especially page 26 for the instruction to those - i.e. everyone - who has yet to attain "completion"). The disciple's anxiety corresponds to Li's repeated assessment of "some" completion was near (as early as in 1994) but are withheld (except to those who "died for the course," such as the seven disciples in a traffic accident on the way to promote Falun Gong in the Hainan Province) when the overall environment such as media criticism is mounting. Since ascension upon completion is the final goal, it attracts followers in spite of the increasing barriers to reach it.
The above introduction is to remind us that, despite the de-emphasis in their English publicity campaigns, the underlying purpose of Falun Gong is not about "truth, benevolence, forbearance" or "health" but "ascension to the Falun Paradise." We would expect a disciple well versed in Zhuan Falun to respond positively to this question: Would a disciple be willing to go to the Falun Paradise without "health"? We have no intention to explore the metaphysical (or physical in Falun Gong's theory) significance of this "paradise", but we are concerned about how Li teaches his disciples to arrive there. To the Chinese audience, the emphasis of the Falun Paradise echoes some form of traditional metaphysical beliefs and folklores. Thus it provides a cultural image of conservatism while such an invention is a radical departure from it - a claim Li is proud to make when he declares that the Falun Paradise is never known to mortals or lesser gods.
The Intermediates: "De" and Gong, where do they come from
Falun Gong's final destination is the Falun Paradise. To arrive there it requires some means of transportation. Li suggests "ascension in broad daylight" (ZFL E, 327 where it is expressed in Daoist term; see DFYJ E, 8 for a detail discussion). To be levitating or levitated into the Falun Paradise, the disciples need gongzhu (the pillar of gong) as the vehicle. The gongzhu is composed of the material called gong, which is transformed by the Master from the De. The disciples through cultivation, tests and tribulations, and defending the Fa accumulate de. To give a simple analogy, the disciple gathers fuel and raw materials such as aluminum and alloys to build a plane according to the Master blueprint. The Master watches in every step and intervenes as necessary. He also machines the materials into useful parts and assembles the plane. When it flies, the Master also becomes the pilot or navigator with the disciple as the passenger . In order to complete this process, one has only to submit to the sole authority.
The bringing up disciples to a high level is such a broad statement that it avails itself for elaborations. Socially, Li and the disciples claim that it means the improvement of morality by their own definition of the three characteristics of the universe (ZFL E, 29). Spiritually, they suggest it means "breaking away from humankind" through Falun Dafa (JJYZ, 47). It is a change of perspective. If the re-conceptualization were not radical enough, Li furnishes another empirically testable promise that is related to the final completion of cultivation. He suggests something empirically more dramatic: levitation (flying, ascending) in broad daylight via the gongzhu (for special Falun Gong terms, see Appendix 1). That is the final goal of Falun Gong; a statement that the disciples nowadays often either pretend it almost never exists or de-emphasize in the English debates but jealously defend in the Chinese forums. To levitate, according to Li, the disciples must replace their current ordinary qi (breath) with the lighter white gongzhu, which is "evolved" from "De" by the Master (ZFL E, 25).
The completion-levitation claim should be cast in the background of several other proclamations Li made in those years. First of all, to where would they levitate? Li indicates that there is a Falun Paradise that he founded but never revealed even in the past several cycles of civilizations (ZFL E, 318). In contrast with other "places" for the spiritual returns, Li declares that contemporary Qigong methods are defunct (ibid., 22), though useful to induce people into learning Dafa (as he does in his first book Falun Gong). The drastic difference is the other schools' lack of "De" (Virtues) in their exercises (ZFL E or C, Lunyu). If other venues are available for salvation, Li closes them quickly. According to Li, traditional religions, such as Buddhism, have been "corrupted," are now full of "superficialities and shallow phenomena" (JJYZ E, 8) with "all black gases in their [contemporary] writings" (ZFL II C, 12-15) and corrupted teachers. In addition, Li claims that his world is even a better place - he himself the greater Lord of Buddhas (a term not found in Mahayana or the Southern schools of Buddhism). Moreover, the existing conditions are horrible. The earth is the lowest form of existence (JJYZ E, 82), a "garbage station of the universe" (see ZFL II, 16) with aliens roaming while the end of Havoc (a form of apocalypse) approaching (ZFL E, 38).
After presenting such a despair spiritual situation for the human race, Li creates the adequate conditions to introduce his own salvation message. Moreover, the Falun salvation seems to be effortless - the Falun does all the work for the disciple (ZFL E, 43, 184; FLG E, 20-22). With a long decline of the human physical qualities and morality, Li claims, the Master should have emerged. He reveals that he himself has waited for several thousand years for this unique opportunity to provide an escape, to right the wrongs, and to redeem the human race - if it were all that worthwhile. The easy solution is a method to absorb the white material "De" from the universe toward the Completion of Cultivation. With the gong (which is material with height but the thickness, thus the volume, is unknown) as a vehicle a disciple could be lifted into the Falun World. The process is composed of two parts: disciples cultivate to accumulate De, and the Master transforms the "De" into gong as a direct intervention. However, a disciple should not consider that the Gong should carry one to the Falun Paradise. To be lifted into the Falun Paradise, a push and a pull are needed. All is provided by Li with only one pair of requirements: Faith and Hufa. Though many belief systems require initiates of varying degrees of unexamined trust, Falun Gong differentiates with a set of unique requirements similar to those used in Christian cults. First is its prohibition to discuss Li's scripture, second is the actions of defending the Fa (Hufa) as the proof of the Faith. We will discuss this linkage below.
As a genre, Falun Gong is designed to be different from all Qigong schools - by rendering a drastically different interpretation of "gong" (energy) and its causality. Despite Li used "gong" exactly as what "gong" meant at the beginning to promote his practices (see China Falun Gong for details of the commonalities), Li dismisses other methods at best as inadequate (for the lack of Virtues), at worse as inviting demon possessions (Futi). They should be avoided. In addition, the usual spiritual solutions in other religions cannot exist. First, there is nothing "spiritual" but "material". Second, "intermingling" with other "messages" will deform the Falun (ZFL E, 45, 124, 247), making it impotent. Li further claims his invention to be beyond all religions, therefore it is not a religion ZFL II C, 7). Since May 1999, Li has adamantly denied any thing religious in its teachings and exercises (Li's Letter to the Chinese government dated July 22, 1999). To found a belief above other religions, Li creates a system that lends itself to interpret everything, including thoughts, as "materials." There are no immaterial things in Falun Gong, and the materials share three characteristics. The appearance of Falun Gong theology is that the universe was - in the highest form - made up of materials called "truth, benevolence, and forbearance" (ZFL E, 15), anthropomorphizing the physical world in the largest scale.
The core procedure of Falun Gong is that it depends on the Master in the creation of the Falun Paradise, and aspiring disciples' can only be "lifted" to this Paradise with Li's intervention. The means is a process called the cultivation of xinxing - to be assimilated into the "characters of the universe." The material vehicle is the accumulation of "De" for cultivation. The tool is a Falun, and qiji (a prominent "energy mechanism" in the earlier teaching such as FLG - mentions 14 times, but almost disappears in ZFL, mentioned only twice in context with Daoism) that the master owns but installs in the body of the disciples for the absorption of "De" from the universe. For the disciples, they need to accumulate "De" through practicing, trials and tests, and defending the Fa, to value their life less but more for the fame of the Master. The sociological and psychological transformation starts with the transvaluation of their value system.
Li's message centers on two elements: Faith and Salvation. There is no remarkable dissimilarity in this respect between Li's system and some other forms of beliefs. However, how to act upon the beliefs differentiates Falun Gong. Li claims that the advantage of Falun Gong is that it has no rituals or observances to follow (except pronouncing his name at each sermon/exercise, see Appendix II of DYMF E, 35), and it functions like a automaton once installed. The cultivation (nurturing) of the Falun can be done anywhere, anytime by anyone, including the two-, three-, or four-year olds (see Li's praises to reports of such in Switzerland C, 38-39). The wonderful goal of the Falun Paradise has few requirements other than faith and devotion, and volunteering sacrifices of the "self." However, to convince the disciples that this faith is well founded, he tells several narratives to indicate his personal lineage.
On its foundation, Li adopts the Buddhist concept of reincarnation, which he repeats in his collection of (literally substandard) poems "Hong Yin" (the Songs of Hong, where Hong means "tremendous (in size)" and is also part of his first name Hongzhi) by "recalling" stories of his past lives as one of the greatest Tang (618-907) Emperor, a traditionally considered wise Qing (1644-1911) Emperor, as well as a national hero in the Song Dynasty (960-1279) (See Hong Yin, 22-4) . By demonstrating his royal and heroic genealogy, Li confers to himself the sense of historical importance through the reincarnate of the most powerful. Also, it implies that the karmic forces play various roles in one's reincarnated destination after this life. To impact beyond "this" world after "this" time is probably the most challenging religious question in history. It is about human finitude. Li solves it easily: the cultivators are to be transferred, materially with Benti, to The Falun Paradise (DFYJ, 8). Falun Gong is such a method for disciples to be brought to Li's Falun Paradise beyond this universe by following the Master (ibid., 7), and by doing five sets of exercises plus fulfilling all the Fanan (the crisis of Fa, tribulations) tests designed by the Master. Moreover, Li emphasizes: it is the last chance, no more (ibid., 11, 91; JJYZ E, 82; cf. "The Knowing Heart" of May 22, 2000, where Li seems to indicate a "shipwreck" for the disciples).
We consider Li's teaching as advocacy of a total dependency theory. The condition of salvation is, unlike many other religions, not a teaching of self-help but waiting for the fated intervention by Li himself, who also willed the predestination of the disciples. Socially, such a belief system is what a cult needs for it provides a foundation of fear for the withdrawal of the grace by the "Master." Removing human autonomous agency creates an opportunity for indoctrination.
The Methods of Indoctrination
I am a person who will not say what he does not want to say, but what I say must be true.
Li Hongzhi (Zhuan Falun E, 331)
It is clear that goal of cultivation is toward the Falun Paradise. However, to the uninitiated, the emphasis is not completion as a result of enlightenment but the attraction of the promise of completion. Qigong and other forms of Eastern religion at various degrees require some self-cultivation - a reliance on oneself. Falun Gong's appeal is, as it advertises, its easy access to the supposed finest results provided through a mixture of inconsistent doctrines. It cannot succeed in the competition for theoretical completeness and consistency in other traditional following such as Buddhism. How did Li make it to millions of followers? An evolutionary view of its development requires a close examination of the doctrines and how they are taught.
The pedagogy Li uses to spread Falun Dafa includes intensive and exclusive methods. The first one is the requirement for the disciples to read, or to memorize his "scriptures", and refuse to read any other book concerning Buddhism, Daoism or Christianity. The reason given for such a treatment is very special. Every word in those books contains "impure" messages that all the deviances hide behind, whereas every word in Zhuan Falun contains Li's Fashen (ZFL E, 369). Typically, an initiate should read Zhuan Falun from cover to cover without interruption - once, twice, … without thinking or evaluating it, until it is completed accepted as truth. A failure to convert after repeated readings must be "sought within" the initiate, or sought without for demonic interferences that may include family members. The remedy is similar to "thought reform": read until one drops. Li even suggests that a ten-thousand reading would still reveal new discoveries (Sydney E, 4) and each word in the "scripture" had a Falun behind it (ZFL E, 369). After the initiation, the Fashen would supervise the disciples (ibid., 226), keeps them from going deviant. Thereafter, a disciple should not, again, read any other books of spiritual nature. Li calls this "the none other method," and threatens that "the Falun will become deformed" otherwise (FLG E, 67).
There are other procedures to the above. After the individual indoctrination, the would be disciple would join a free 9-day initiation class called "introduction exercises." There is also a safeguard against attrition in the form of collective cultivation where disciples should hold daily 1 to 2 hours exercises in public places and regular "discussions" at one of the disciple's home .
In addition, dissimilation and recruiting via the Internet (see Appendix 2 Falun Gong Websites and Active Locations) is on the rise. Since the establishment of reorganizing the Falun Dafa BBS in 1995, the centralized Falun Dafa website was created in 1998, hosting Li's books and articles, and a Bulletin Board. In 1999, around July, Minghui.ca was created and declared itself to be not related to the official site or organization of Falun Dafa, so as to provide a shield for the core organization . These means of communication serves as an organizational tool as well as a pedagogic complement.
The multiple pedagogical methods form a system of indoctrination at the personal, group, and organizational levels. They serve as vehicles of aggressive recruitment, introduction and reinforcement of a belief system that are based on several uncanny approaches: deception and creation of new myths, and reaffirmation of tests and karmic tribulations.
Deception
If I disclose the truth, I will be teaching an evil practice since there will definitely be those who learn the Fa because of this.
Li Hongzhi, (JJYZ E, 21)
Li's words are a cover for not telling the truth. However, as the classic logic question goes, is he telling the truth when he openly said so? By deception, we refer to the practice of knowingly dissimilating false information. It is different from the utterances of disillusionment where the actor may sincerely believe in what is said. Moreover, there must be a motive behind deceptive practices. We guess there may be two purposes in such a practice of compensating for what is lacking: scientific knowledge and theological sophistication. The first motive is obvious in Li's own "scriptures" - to impress the audience with the profoundness of his new system. The second one is to manipulate existing knowledge or belief systems to validate a system that cannot withstand scrutiny. There are evidences that Li is deceiving the audience in both his teachings of science, religious teachings, and the establishment of social norms. We call them deception because Li also admits his inadequacy in all these areas.
Scientists have criticized Li and his followers for creating a deceptive science by misusing scientific terms and theories. Buddhists compare the traditional and current interpretations of the sutras and Li's creative adaptation of its terms. Social scientists and observers question Li's denial of the existence of any organization while demonstrating the ability to mobilize tens of thousands disciples in a short time. The disciples' usual responses come in one package: our knowledge or frameworks are incommensurable. This happens most frequently in the disputes of scientific terms (see Fang, 1999a-j), definitions and behaviors of organizations and social responsibilities (Deng, 1999c).
It is no coincidence that the first batch of criticism of Falun Gong came from the circle of scientists - almost as early as the Buddhists. In the first sentence of Zhuan Falun, Li claims: This is the ultimate science. In that "scripture" the word "science" (other than in proper names) appear 38 times, leaving an impression that Li is discoursing a transcending principle. However, Li never follows any scientific principles in his deliberation, and deliberately distorts scientific facts for his own purposes. Several examples would illustrate this deceptive practice. Li once claimed that he had seen many (as many as 81, according to some tapes obtained by Yizhou Kan of Hong Kong in its May 7, 1999 issue; same passage is also in the CCTV edition of "Falun Gong, a Critique") cosmic explosions (caused by the downgrading morality "De") leading to the destruction of the earth and its many "prehistoric" civilizations (ZFL E, 191; ZFL II C, 44; Sydney E, 8, 15; FJ C, 3 where he expressed it rhetorically as a question) while admitting his "feeling" of inadequacy of scientific knowledge (Sydney, 3). However, Li later maintains his theological conclusion while denying that he ever predicts another destruction (see Minghui's bulletin 06/03/99) . To prove the existence of advanced pre-historical civilizations, Li frequently borrows materials from Western catastrophists and pseudo-archaeologists (Chinese media are used to reporting these rumors as "scientific discoveries", and apparently that is how Li acquired them), such as, that the moon is a hollowed artificial object created in the past by earthly beings for illumination at night (Switzerland C, 9), the pyramid is also a prehistoric creation - sunken underneath the continents, resurfaced in the tectonic plates movements - only to be discovered by the Egyptians for their own storage use (ZFL II C, 8). Since Li is a junior high school graduate lacking any scientific training, it is not surprised to find that Li's "scientific" teachings are full of misconceptions and blunders. For instance he taught the disciples (including some having advanced education in astrophysics) that one may witness things having taken place 150,000 light years "ago" in another 150,000 light years to come (ZFL C, 66; cf. ZFL E (2000): 191; after his critics points out "light year" is not a unit of time, the second sentence is translated as "year" instead; cf. ZFL BJE (1998): 88, the "light year" is accurately translated) but may do so in a shorter time with the help of Falun Gong. He claims, by quoting his disciple's words, knowledge of all science (Sydney E, 3) in the same breadth admitting inadequacy . If such self-awareness of inadequacy does not stop Li from teaching other branches of science, it should serve as clear demonstration of his intentions to deceive. I Li's answers to questions of physics in his Geneva lectures, he talked about all fields of science, occupying three quarters of his lecture:
Are you asking about science! If I told you, it would only to satisfy your desiring heart of curiosity, then magnifying your attachments. If I did not [answer it], but you have asked. … "The fastest speed was not restricted by time." But to you humans, you will never understand the true content of this sentence (Switzerland C, 9-10).
Therefore, speed (traditionally a function of distance over time) had not time, therefore things happened 150,000 light-years ago (sic) could be seen in 3 or 2 years in a varying time-field. Li concludes: "Human's understanding of the Truth, understanding of materials, understanding of life, the concept of the universe, and the understanding of many things are wrong, including our human evolution." The negation of human knowledge is to remove rational critical thinking, paving the transformation to submit to Li's alternative. According to Li, not only Darwin's theory of evolution is "the biggest shame and scandal of this human being", but also Newton's Law of Gravitation is clearly wrong (the Frankfurt lecture, May 30-31, 1998). Li's anti-science position could be best summarized as follows with his own words: "The aliens have introduced modern machinery like computers and airplanes. They started by teaching mankind about modern science, so people believe more and more science, and spiritually, they are controlled. Everyone thinks that scientists invent on their own when in fact their inspiration is manipulated by the aliens. In terms of culture and spirit, they already control man. Mankind cannot live without science." ("Interview with Li Hongzhi", Time Magazine Asia, May 10, 1999)
On a personal level, Li manipulates his own vital data to market himself as a superior being (the Lord of Buddhas), thus Falun Gong as a superior faith (ZFL E, 48, 128; compare a contrary claim in an interview with Agence France on July 22, 1999). According to verified records, Li on September 24, 1994 asked the local police in Changchun to change his birthday from July 7, 1952 to May 13, 1951, coinciding with the birthday of the Buddha on the Lunar calendar (the eighth day of the fourth month). Later, he denied ever doing so ("Some people spread rumors that I changed my date of birth, and this is true," another good example from the ambiguous use of language), and dismissed the birthday's significance all together (Li. June 3, and 22, 1999). If the above facts are contributed by the Chinese government sources, Li and his disciples' actions also provide another clue as to evaluate "cultivation" history of Li's. In the earlier editions of Zhuan Falun, there was a brief biography describing Li as a practitioner of some gongs and Fa at the age of eight, being visited and sought out by some Daoists (Zhen Daozi, or the True Daoist), Buddhists (Quan Jue, or Fully Enlightened) and other qigong masters. This information is removed in subsequent reprints. Instead Li claims that he was never here a cultivator (Switzerland C, 12) and was born with this supernormal ability of Falun.
In our "INTRODUCTION" we call into question one of the standard practice of cults (Martin 1997, 23) of re-assigning new definitions to old terms. Li does exactly that in his deceptive use of the language. This covers both the abuse of terminology in science (such using "light year" as a measurement of time), religion, and common sense language. He openly declares, only belatedly (1998), that he abhorred the use of common language, and would use words and phrases not found in dictionaries and without definitions (Changchun C, 5, 34). He blames proper language as a barrier of communication and being insufficient for the Dafa. On the other hand, he claims "The principles that I have taught are the characteristics of the universe and the essence of the Buddha Fa, which are truthfully expressed through my language" (Sydney E, 3). Therefore, is language a reliable means to communicate?
Li never consistently commits to any of the positions in his theories. Such a habit in language complicates the problem, if not provides a shield to disguise untruthfulness. In practice, Li does not warn practitioners in the earlier years of the modified meaning of terms in his "scriptures" (the Lunyu, which vaguely indicated that the language is "not beautiful or formal," is added after the third edition of Zhuan Falun, in 1996). This has been the point that Buddhists have the greatest disagreement with Li: he changes the meanings of the Buddhist and Daoist terms for his own use and degraded others as inferior Buddhism (for the last point, see FJ C, 3-5; for specific negative comments on a school of Buddhism, see FJ C, 75). Recently, Li was disavowing his own words through the "unofficial" channels .
Another deception is creates for both the public and disciple's consumption. It concerns with the collective behaviors and how common sense language would describe them. Li from the very beginning to the very end insists that there should be no organization in Falun Gong, just as "the Great Dao is formless and the Great Fa is shapeless." However, past records and recent trials in China revealed that there was, and probably is, a hierarchy of leadership. Though the group left an impression as per Li's instruction that it was "loosely managed," It only served to maintain direct control without appropriate responsibility. Throughout the years, Li is jealously guarding his personal authority. He is involved in planning of the group activities by telephone and fax (as revealed in the recent trial of Li Chang - former leader of Falun Dafa Research Institute in Beijing), and now via the Internet (see Li's "scripture" on July 1999 where he summoned his disciples to defend to Fa). The existence of an organizational hierarchy and the stubborn denials shed light into what kind of organization Li was denying about. "No organization" allows the organizers to avoid both legal and moral obligations to the society by attempting to avoid the consequences.
Perhaps the most important deception is that of the health claims. In practice as well as admitted by the Falun Dafa Research Institute (an organization headed by Li), Falun Gong promises health effects (JJYZ E, 79; Falun Dafa Bulletin, June 03, 1999), contradicting the passages in Zhuan Falun where Li disavows any help to those seeking health (JJYZ E, 40) or evades such responsibilities (Li July 21, 1999). Such a "disclaimer" is a thinly veiled disguise: there is no promise of health if the disciples are too sick or are seeking health; but health would be the disciple's if the disciple is a true disciple. The good/improved health shows that the disciple is a true one. The disappointed disciples have only themselves to blame. This is even extended to the Falun protection in tribulations and accidents.
Creation of new myths
A distinction of Falun Gong is Li's authorship of novel ideas coated with science. Most Eastern faith or belief systems do not appeal to science as its foundation, nor do they claim to prove science as the inferior derivatives of religions. However, Li suggests that his Falun Gong could replace the existing knowledge system of the "ordinary people's view" of science and technology. In this, Li tells stories of the "periodical destructions" of ancient civilization on earth (ZFL E, 117). This myth is closely related to Li's doctrine of the decline of "De" (ibid., 147) where the remedy should only be Falun Gong. The destruction, or the end of Havoc, or the end of Dharma, is caused by the human immorality such as homosexuals (Switzerland C, 14) and biracial marriages. On more than one occasion, Li claims, or admits that he has profound scientific and historic knowledge (Sydney E, 3, 8) that is not based on the narrow scope of human knowledge. To prove his point, he creates several theories to describe his Falun Dafa, including an astrophysics based on his understanding of the relativity theory the foundationof which he previously admits to be ignorant of. In one of his theory of relativity, as advanced by one of his disciples in a Californian university, it is stated that it is possible to have the Falun travel faster than any known speed through wormholes. Therefore, the Master could be everywhere, including beyond this universe, simultaneously. To anyone with less advanced training in physics, Falun Gong may prove to be a "breakthrough."
In the area concerning less sophisticated technology, Li's disciple, Zhan Jingyi, made a claim of observing the formation of new chemicals in the steel furnace with his Yuanshen (primary consciousness) out of body and into the hot furnace. He applied for a patent stating his unique methods of observation through Falun Gong. From 1995 to 1996, disciples cited Zhan as their pioneer in science and technology. However, Zhan seemed to be competing for attention, overdid himself, and even interfered the number of attendants in the "exchange conference" that Li supported. Zhan was dishonorably "dismissed" by Li in a letter (June 26, 1996) to the Shijiazhuang General Council and passed onto other Councils. Li cited a good reason: Zhan should preach to the unconverted scientists but not to the disciples. By lecturing to the existing disciples, Zhan was "interfering" the "normal practice" and competing for authority even though his "researches" were anticipated in Li's methods. Later, Zhan's was discovered plagiarizing existing researches (see the letter from Handan Steel Research Institute). Nevertheless, the "scientific" disciples continued this line of work to date (see The Miracles: Cause and Effect, below) only as a tribute to Li.
The Buddhists took issue with Li's impersonation of Buddha in his various postures: sitting on the lotus flower, halos around his head, and wearing the monk's robe. Sociologically, Li attempts to create multiple identities, one with the images in Buddhism, one with qigong, and merging into his unique form. Li on the other hand emphatically denies he ever intended to do so (Falun Dafa Bulletin, 5/21/99). In fact, there are disciples defending the Master still insisting that the halo was not produced with the Photoshop?, but a real miracle on the film. The creation of a new Buddha is the central theme throughout Li's "scripture" of Zhuan Falun and his subsequent talks (such as Switzerland C).
Peer pressure and the evil forces
The purpose of "collective cultivation" or "group exercises" is two-fold. One is to make Falun Gong more visible (ZFL E, 139-47); the other is to create group pressure in the methods of learning "from each other through discussions and interpretations and by exchanging experiences and views" keeping in mind that "There is only one master of the Great Law" (ibid., 67). This is important to the new initiates. Without peer pressure, a group may lose its members through attrition (Yamaori 1995). This is where the assistants at various levels played an important role before 1999. Their job was, according to Li: "Must organize learners to practice exercises actively;" learn only Falun Gong (DYMF E: Appendix III); and (omitted in the English version) "promote Dafa, teach earnestly; actively collaborate and support all work assigned by the General Council"(DYMF C, Appendix III, translation is ours).
Another indoctrination method is the introduction of the evil forces. Li suggests from time to time that there is a zero-sum in goodness and evilness in the universe - a warning to the disciples that "People who have committed unpardonable evils will also come to practice cultivation" and they should be aware of such existence (ZFL E, 36) because the evil forces (contrary to his principle of zero-sum) outnumbered "the genuine Qigong masters many timers" (ibid.,87). Moreover, there is a possibility that one "practicing an evil cultivation way unknowingly" which is "too widespread" when people had "wrong thoughts on their minds" inviting demonic forces (ibid., 192-4). Those falling into such a trap would suffer "total disintegration of all of his cells" (ibid., 69). It casts a damnation spell to any thoughts of defection.
This evil force indoctrination proves to be very effective, as some disciples are believed to be looking for evil in all oppositions to their activities. However, it is also believed that such a teaching induces psychiatric disorders, which violates the individual's personal integrity.
Tests through conflicts
What will you cultivate without any conflicts?"
Li Hongzhi, (JJYZ E, 16)
With the above safeguard in place to insolate the disciples from outside criticism and reflective critical thinking, the "completion of cultivation" becomes a sole issue. Cultivation demands conflicts. Conflicts can be "properly" used with the final indoctrinating method involving the "defending of ‘Fa'". This is expanded recently from a personal level to a collective level, following some open criticism of Falun Gong since 1996. It appears more like an organizational behavior bearing political motives when hufa is put into practice. The original tests were limited to the test of personal forbearance to frustrations, accidents, diseases, and failures. Li advises his disciples to treat them as an upgrading opportunity.
At all times, disciples with faith should believe that Falunn Dafa would safeguard them and resolve all these problems for them. To a true disciple, Li has availed his own Fashen (Dharma body, that is Li himself) to them. The effects were reported to be miraculous. There were reports that cycling disciples survived head-on crash onto vehicles with the damages only to the offending car, some got out of accidents without harms, other fell from a cliff but only to be lifted in a pleasant soft landing. The Internet helped to spread the "good news" rapidly. They were testimonials of the omnipresent and omnipotent Master's Falun protecting the disciples.
On a personal level, diseases are seen as tests of the resolute of the disciples. They should not worry about treating the disease but instead continue practicing Falun Gong. Diseases are a karmic manifestation that can only be reverted with Li's methods (Sydney E, 23). Doing so would upgrade xinxing, curing all diseases including leukemia (see Minghui's report March 25, 2000). It is taught that true disciples do not need medicine, and those who seek medical treatment for their diseases lack faith in Falun Gong (ZFL E: chapter 5). To the extreme, even children cultivators should observe this rule. The results are so "normal" to the disciples now that few would even talk about them. Through each episode of the tests, the confidence is reportedly increased.
The latest addition to the test was more difficult and involved some collective work. On June 2, 1999, Li issued an ominous warning: "I do not know how long they will endure" the opposition in China (recall that the Chinese government did not act on Falun Gong till July 22, 1999). With this signal, he declared, through Minghui (June 23, 1999), that the next upgrade must be done in defending the Fa. From then on, upgrading involves a higher price. Li claims that he tailor-made these high-price high-yield opportunities for the disciples. However, previous tests were issued with a no milder tone. In Li's answer to Changchun disciples (July 26, 1998), he challenged one of them asking whether true cultivation meant staying at home to cultivate instead of joining a petition protest, Li tersely replied:
What do you mean by firmly and truly cultivating? As if all of us have not heard your tone? That is, you did not participate [in the Beijing protest of the Beijing Television Station in May 1998], and you are the one who "firmly and truly cultivate"? Is it what you mean? Your words were merely finding an excuse for forsaking by yourself a chance to complete cultivation. You are playing tricks on me . The reasons cannot have been expounded by me more clearly. Every event, whenever such a big event happens, is the best test to the disciples to march the best step toward completing cultivation. It was the best chance. Some of us made the stride, some still considered themselves as firmly cultivating by staying at home. Completing cultivation you are not moving toward. I will see what else you can do. You do not want completing cultivation. Cultivating! For what? Why not for completing cultivating? In fact, you are looking for an excuse for yourself, an excuse for your another heart. It was not firmly cultivating and not moving, are you firmly cultivating at normal time, such unmoved? (Changchun, 19)
The purpose of Li's message is clear: do not consider the possibility of completing cultivation alone, it demands collective efforts, contrary to the individual salvation that the "scriptures" has indicated (transporting whoever completed cultivation). New tests are required for the entrance of the Falun Paradise. To pass the various tests, a disciple must join the collective and benignly aggressive activities. Such collective activities guarantees the uniformality that restricts independent thinking - one should not have a second heart (thought), nor question the Master's motive, but to act upon his evasive "scriptures" according to the "best" intention. The Hufa activities also subject every disciple to the uniformed treatment as the opposition. However, acting upon clear signals is not blame-free. The disciples should do as the Master wishes at a hint, saving him to say the obvious and sparing him the responsibilities (as Li demands, see Switzerland C, 22).
We believe, from the above analysis, that Li's method is dangerous. It uses deceit to attract new members. It uses intimidation and psychological abuses to keep existing members. It encourages social conflicts by advocating a anti-social doctrine of the separation between the "graced" and the "ordinary" people. It further attempts to use political authorities to enhance its status.
The Value System
In order to explore this [Falun Dafa] domain, humankind must fundamentally change its conventional thinking.
Li Hongzhi, (Lunyu, 1996)
As a practitioner, your path of life will be changed from now on. My fashen will rearrange it for you.
Li Hongzhi, (ZFL E, 132)
The transvaluation, to borrow Nietzsche's word, or "new birth" as the Barnharts suggest (1981), starts as soon as a potential disciple comes into contact with Falun Gong. Li in fact lays down the ground rule: to give up all human attachment for anyone to achieve the complete cultivation (ZFL E, 28). This contradicting human life with the Falun life is the starting point to "gradually abolish attachment and various desires. Oftentimes, what our humankind considers good is usually bad from the perspective of higher levels" (ibid.,, 30). Li adds to the list of things should be given up: "fame, profits, and sentimentality of everyday people" as preconditions for complete cultivation (JJYZ E, 43). Li further defines these terms: fame refers to other religious people who are only "Paying lip service to teaching people's hearts to be good and leading people back to the pure land," namely other religions' self promotion (ibid., 45), and for those "assistant" acknowledging recognition (ibid., 56) or seeking to be a "second master" (FJ C: 9). In practice, Li himself never avoids fame and is very glad to claim any positive credits, such as the piling up of the official proclamations of Li Hongzhi Master Days in one state and two-dozen cities and counties in the United States. The profit that Li opposes is that from teaching Dafa by his assistants. They should not accept donations, for fear of future conflicts and achieving independence. However, Li makes an exception for himself: [Donors should] "contact the Research Society and we will have an over-all arrangement, to centralize in establishing a cultivation base" (DFYJ E, 79). It is not whether to accept money but who should accept it.
Li does not elaborate on the human sentimentality in the published works. However, the overall suggestion he makes in "Breaking with Humans" contrasts the loyalty problem: "You cannot always rely on me to bring you up to a higher level while you, yourself do not move." … If you moved only when I explicitly told you so, but otherwise unmoved, … "I cannot recognize such behavior as cultivating practice. At the crucial moment when I ask you to break away from humans, you do not follow me. Each opportunity will not occur again" (JJYZ E, 66). Here, Li shows his jealousy of the disciples inner most sentiment that prevents spontaneous loyalty.
About the earth and human society
Out of selfish desires, however, man is undermining this last hope the universe has granted him, thereby incurring the wrath of heaven and earth.
Li Hongzhi, (JJYZ, 82)
In Li's cosmology, especially those reflected in the earlier version of Zhuan Falun, the earth is a trashcan in the universe. Though current editions are cleaned of this type of vivid language, the ideas remains and reappears if pressed (such as that quoted above). According to Li, at the moment, Aliens roam over the earth, pretending to be humans, trying to take over the human bodies, procreating with country girls and trying to take over this earth (Switzerland C, 37). They escaped the purge conducted by Li in outer space and arrived with UFO's recently .
Human life itself is not that glorious either. Computer users, such as the authors and most readers, are all labeled and manipulated by the Aliens while the Aliens are planning to take over the earth (ibid., 36), a theme similar to that of the sci-fi horror film Progeny released shortly before Li's Switzerland lectures. The cause of such calamity is human, especially those computers and modern technology users who rely on ordinary people's science and abandon De. The higher gods consider humans unusable, to be replaced and destroyed. The Buddha may have compassion, but he is at a lower level, helpless at best in Li's cosmic scale. To the greater god such as the Lord of Buddhas, the Buddha is a mere human, and humans are microbes. The saving grace is that Falun Gong could remove this Alien-infested layer through the cleansing of the disciple's body.
In Li's view, the human society has long been corrupted. It has no moral compass and is "on the verge of total collapse" (ibid., 82). This extends, "When heaven deviates from the Tao, the ground will crack, the sky will collapse, and all the cosmos will be empty" (ibid., 16). Even the heavens in other religions are not safe from this purge. Again, Li is promoting Falun Gong beyond the universe by predicting an apocalyptic disaster on the scale of the universe.
Accepting Li's valuation system is a step toward removing human confidence and dignity. The disciples would be obedient to only one rule of the universe under the fear of the last salvation (JJYZ E, 82). This is how Li starts with giving up the "unseemly" side of human desires, with high moral sounding, and progressed toward a self-despise and the general despise of human race. We cannot see any personal integrity enhancement in this teaching.
The Variations in the Messages
As we have compared the various versions of Li's "scriptures", it is necessary to provide an overview of the evolution of the sacred texts. It is understandable if a scholarly work needed constant updates and revision. It is possible, though much harder, that a canonized text could be subject to alterations. In FLG, Li is teaching a kind of Qigong that are merely above his competitors for the inclusion of "De" and the separation of "Gong". There, Li is paying much attention to the surrounding environment of the field of cultivation. Li promises that by doing his exercises, the qiji (energy mechanism) surrounding the students ("disciple" is a future term) would improve. Two years later, with probably hundreds of thousands followers, Li dropped the concept of qiji - environment should not be a factor as long as the faith is strong. This is a shift inside Falun Gong. With qiji, Li is following the traditional Qigong concept that the cultivation should take place in some tranquil environment. Without qiji, disciples now could cultivate more publicly, even in the busy thoroughfares in the cities.
As Li's message moves toward establishing his own system, the literal quality of the "scripture" seems to be worsening at the same time. China Falun Gong (1993), the first book, is rather logically organized and readable. Zhuan Falun (1994) becomes a mixture of novel ideas and unexplained conjectures, and it starts rejecting ordinary people's judgment. Da Yuanman Fa and Jingjin Yaozhi, two later edited collections of lectures by Li are sometimes impossible to read and incoherent in themes. On the other hand, the English and French translations smooth the edges in the Chinese texts, but they involve omissions and deviation from the Chinese original "scriptures". If the dropping of qiji is due to the evolution of Li's view of the conditions to cultivate, the next example has practical reasons.
Li and his disciples' treatment of the "scripture" in English is rather "casual" in some crucial points provided in multiple language versions. For example, there is an omission of one page in the English and the French versions of Falun Gong, a book that is designated for the beginners (as indicated in the English version). In its place is Lunyu, the standard disclaimer on linguistic clarity. The omitted page (October 1993, 2nd Edition) includes the following message:
Now I have passed the Fa in over a dozen cities all over the country, and had students numbered to over one hundred thousands. Some leaders of the state governments have come to attend the classes and learnt the gong. They persisted for a whole cycle of class. They had given Falun Gong great interest and forceful support. … The effectiveness of spreading Falun Gong and its smooth development is closely associated with the leaders of the state government and leaders of the Qigong (FLG C, 2; emphasis added).
It is possible that the omission is of an oversight and that it does not have any doctrinal values. However, it coincides with Li's later insistence on his non-political nature reflected in his 1999 "scriptures". In enhancing his status, Li uses all publicity available in the earlier years from the government and political resources: joining the government-sponsored activities and exhibitions, giving speeches and lectures to the government institutions, and recruiting high officials. Li is skilful in using governmental forces to his advantage, then in China now outside China. The first page of his first book underlines a governmental support that he needs and a clientele in the government leadership (Li is the Master to them). It meant more than organizational legitimacy.
While there is nothing extraordinary to have two different prefaces to the same book, English readers miss a very indicative page ever since Li maintains that he did not want to be associated with any politics or government bodies.
Another case is even more conspicuous: omission of one rule in the English version of the Appendix in Da Yuanman Fa (The Great Perfection Way, the French and Spanish versions retained this rule) . The omitted rule specifies that the "assistants" should promote Falun Gong wherever, whenever and whatever (as discussed in on page 13 of this paper, and see footnote 29). Given the gravity in the attitudes of the disciple-translators gives to Li's "scriptures", it would be difficult to see such an omission as unintended or without Li's consent.
Perhaps the most striking misinterpretation is the translation of "Purging Demon-Nature" (original dated March 23, 1999). In that scripture, Li is disputing a rumor spreading among his disciples following their "Experience-Sharing Conference" in New York in 1999. The Chinese version, by quoting hearsays, faithfully reported a [fake] message that the Master was "leaving" [the earth] bringing with him some completed disciples. The text included a paraphrased message that suggested funeral (this-after) arrangements for the completed disciples. The problem was serious enough that Li responded harshly to such rumors. In the English version, it appeared as much ado about nothing in its weakened language. The English "scripture" is less clear as the intent of the rumor: "… that Master would leave, taking some practitioners with him. … that they were making their final arrangements, or that the Master would leave and take so-and-so with him" (JJYZ E, 77). The translation puts an open suggestion in the rumor into an ambiguous speculation, reducing the seriousness of confusions (probably suicide plans that Li condemned) among the disciples. These examples show that Li is practicing a selective Falun Gong "method" according to the different backgrounds of the group. The messages are somewhat milder in the English version. If one doubts that such a difference might yield two different groups of disciples, one may rest assured that would not happen. What unified Li's message are the roles assigned to himself and to the disciples in the group.
Notes:
14. The Preface in Zhuan Falun, titled "Lunyu," is lifted from Confucius (and his students) who compiled a book call "Lunyu," meaning the records of words.
15. We learn other "ascension" results from such groups as "the Heaven's Gate" and the Solace Temple. Therefore, there is an inherent danger for a group to put into practice of ascension attempts.
16. This analogy is not in the original text of Li's books, but was retold by a knowledgeable disciple on a discussion forum in March 2000. The significance of this analogy corresponds with Li's promise of collective levitation to the Falun Paradise in his Switzerland lectures.
17. The idea of redemption through sufferings extends to those of Li's after he moved to the United States. In 2000, Minghui has published five articles to indicate now their Master suffered "agony, defamation, and slander" in order to save the disciples. It is a claim contrary to Li's own position: he is beyond this universe.
18. There were 72 poems printed on page decorated with pictures of Buddhas, and bodhisattvas.
19. There were suggestions by Li's disciple that Li was also the simultaneous reincarnation of Louis XIV (1638-1715) of France and Emperor Kang Xi (1654-1723), and later F. D. Roosevelt (1882-1945) (See http://www.geocities.com/huading2000, April 3, 2000).
20. Li strongly discouraged renting a permanent place for exercises and discussions.
21. Though the two sites were linked, they were registered to different people. However, one behavioral testimony would prove that Minghui was now the official site of Falun Dafa. On March 25, 2000, the Falun Dafa Research Institute issued a new bulletin. It appeared on Minghui, and posted on the omnitalk.com board, but it did not appear on the official site. The Minghui.ca is registered to Ye Hao, a former Deputy Bureau Director in the Ministry of Public Security in Beijing, now one of the few who had personal contact with Li.
22. In the evolving process of Zhuan Falun, the language had been cleaned up significantly, losing its vivid expressiveness. On page 55 of the December 1995 Hong Kong edition, Li wrote: "The Tagatha Buddha called human as ordinary human, when the higher gods reach a very high level, they turn back to see the Buddha as ordinary human. To such high gods, humans are less than a microbe. One look, what a rotten place it is, destroy it! Destroy it!! The earth was such a place."
23. For the disciples' scientific application of Falun Gong, please see: http://www.science-discover.net/index.htm and http://www.science-discover.net/index_c.htm for the Chinese version. They feature totally different contents.
24. On March 3, 2000, Yuanming (Perfection) issued an notice, condemning disciples transcribing Li's speeches as new "scriptures", thus by passing the central doctrinal authority. http://www.esatclear.ie/~huiwu/history/0003/03/Jingti0301.htm.
25. There was no controversy on the existence of "39 General Coaching Councils, 1900 Councils, and 28000 Practicing Points." The disagreement arose from their intra relations and how far Li had control over their activities.
26. On a previous incident, Li fired the "Station Heads" of the Beijing General Council for his failure to show up at a protest, instead, he was "seriously" practicing at home.
27. This part of the alien story is very similar to the film Progeny released earlier.
28. In FLG, Li used the word "disciple" to refer to his Dizi, (followers, Brother and Son) only five times, and three of them were in responding to the disciples' questions that used the word disciple in the question. In contrast, "disciple" was the standard term in ZFL.
29. The specific rule read: "4. Il faut faire rayonner le Dafa et enseigner la pratique en toute bonne foi ; il faut assister et soutenir activement toutes les activités des stations générales" (http://falundafa.org/book/fre/dymf_43.htm). However, "Lunyu" was translated as "De La Loi Bouddha" in French, which is quite different from "A Statement" in English and "My words" in Chinese. Same treatment was applied to the Spanish version of DYMF.
30. There were other rumors that Li was going back to China, thus "leaving" may mean two things to those having no access to the Chinese communications.
31. However, Li himself later repeated some of the rumored contents in his "scripture" dated July 13, 1999: "The vows of Gods throughout history are being fulfilled." See JJYZ E, 82.
(New Threads, Revised May 31, 2000)
