[budaya_tionghua] THE TWO TALES OF FALUNGONG part 1

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1. What Li Teaches
Our Falun Dafa also has the Falun Paradise.

Li Hongzhi, (ZFL BJE, 48)
The Teleology of Falungong: 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[1] <#_ftn1> , 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¡ªthough
¡°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[2] <#_ftn2> . 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¡ªi.e. everyone¡ªwho 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 Falungong 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 Falungong
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 Falungong¡¯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¡ªa 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
Falungong¡¯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[3]
<#_ftn3> . 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 Falungong terms, see Appendix 1). That is the final goal of
Falungong; 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 Falungong). 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¡ªhe 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¡ªthe
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[4] <#_ftn4>
¡ªif 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, Falungong 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, Falungong is designed to be different from all Qigong
schools¡ªby 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 Falungong 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 Falungong, and the materials share three
characteristics. The appearance of Falungong theology is that the
universe was¡ªin the highest form¡ªmade up of materials called
¡°truth, benevolence, and forbearance¡± (ZFL E, 15),
anthropomorphizing the physical world in the largest scale.

The core procedure of Falungong 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¡ªto 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¡ªmentions 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 Falungong. Li claims that the advantage of Falungong 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¡±[5] <#_ftn5> (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)[6] <#_ftn6> . 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). Falungong 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¡ªa reliance on oneself. Falungong¡¯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¡ªonce, 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[7]
<#_ftn7> .

In addition, dissimilation and recruiting via the Internet (see Appendix
2 Falungong 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[8] <#_ftn8> . 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¡±¡ªto 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
Falungong came from the circle of scientists¡ªalmost 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 ¡°Falungong, 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)[9] <#_ftn9> . 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¡ªsunken underneath the continents, resurfaced in
the tectonic plates movements¡ªonly 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 Falungong. He claims, by
quoting his disciple¡¯s words, knowledge of all science (Sydney E, 3)
in the same breadth admitting inadequacy[10] <#_ftn10> . 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. In 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 Falungong 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[11] <#_ftn11> .

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 Falungong, 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¡ªformer 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[12] <#_ftn12> 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), Falungong 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 Falungong 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
Falungong 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 Falungong. 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, Falungong 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 Falungong. 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 0„8, 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 Falungong 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 Falungong (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¡ªa 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 Falungong 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 Falungong. 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 Falungong (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
Falungong 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[13]
<#_ftn13> . 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¡ªone 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 Falungong. 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[14] <#_ftn14> .

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 Falungong 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 Falungong 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)[15] <#_ftn15> would improve. Two years later, with
probably hundreds of thousands followers, Li dropped the concept of
qiji¡ªenvironment should not be a factor as long as the faith is
strong. This is a shift inside Falungong. 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 Falungong (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
Falungong great interest and forceful support. ¡ The effectiveness
of spreading Falungong 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)[16]
<#_ftn16> . The omitted rule specifies that the ¡°assistants¡±
should promote Falungong 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).[17] <#_ftn17>
The translation puts an open suggestion in the rumor[18] <#_ftn18> 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 Falungong
¡°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.

[1] <#_ftnref1> 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.

[2] <#_ftnref2> 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.

[3] <#_ftnref3> 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.

[4] <#_ftnref4> 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.

[5] <#_ftnref5> There were 72 poems printed on page decorated with
pictures of Buddhas, and bodhisattvas.

[6] <#_ftnref6> 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
<http://www.geocities.com/huading2000> , April 3, 2000).

[7] <#_ftnref7> Li strongly discouraged renting a permanent place for
exercises and discussions.

[8] <#_ftnref8> 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.

[9] <#_ftnref9> 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.¡±

[10] <#_ftnref10> For the disciples¡¯ scientific application of
Falungong, please see: http://www.science-discover.net/index.htm
<http://www.science-discover.net/index.htm> and
http://www.science-discover.net/index_c.htm
<http://www.science-discover.net/index_c.htm> for the Chinese version.
They feature totally different contents.

[11] <#_ftnref11> 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
<http://www.esatclear.ie/%7Ehuiwu/history/0003/03/Jingti0301.htm> .

[12] <#_ftnref12> 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.

[13] <#_ftnref13> 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.

[14] <#_ftnref14> This part of the alien story is very similar to the
film Progeny released earlier.

[15] <#_ftnref15> 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.

[16] <#_ftnref16> 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 activit¨¦s des stations
g¨¦n¨¦rales¡± (http://falundafa.org/book/fre/dymf_43.htm
<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.

[17] <#_ftnref17> 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.

[18] <#_ftnref18> 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.

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1. The Roles inside Falungong
A contention often raised by the Falungong disciples and defenders is
that the critics are not insiders, therefore, any understanding other
than theirs (the insider) is mistaken. We dispute this proposition on
two foundations. First, there are observable behaviors that are open to
objective evaluations. That is, when people behave, we can see and
measure their activities. We can know, to a certain degree, their
causalities. Even when a disciple declared seeing a city-size Fashen of
Li¡¯s over Beijing, we may listen or read his/her description and
test the collaborating evidence, or we may observe such observers¡¯
behaviors¡ªsuch as would he or she talk to such a Fashen¡ªto
identify their mental states. Second, because Li insists on passing his
¡°great law¡± to the world, there are publications in many
different languages that can be read (though they may differ from the
live lectures in the usage of words and tones). We cannot believe that
the disciples were insiders of Falungong before they came into contact
of Falungong (a book) or Zhuan Falun, as Rachlin indicates, 98% of the
disciples have never met Li. Publication (including the electronic
format) is the means of communication to most insiders. If it is the
same text we are reading, our interpretation deserves consideration.
Moreover, our observation from ¡°outside¡± allows us to compare
this group with other groups, an advantage deprived of the
¡°insiders.¡± In this section, we rely on Li¡¯s publication to
discuss issues relating to their internal relationships.
The Role of the Master (Shifu): I am the Savior and thou shall obey
Margaret Singer (1996, 8) identifies that a self-appointed leader is an
essential component of cults. Falungong does not disappoint cult
observers in this aspect. There is only one leader in Falungong. This
distinction between the leader and the followers can be made according
to the role of the Master among the various organization of believes:
The responsibility, the credit and his/her relationship to the
disciples. The major responsibility of cult leader is the sole personal
authority of the interpretation of the doctrines.

The difference between Falungong and other cults is most significant in
the role of the Shifu, or Master, or Fatherly Teacher in literal
translation. According to Martin (1997), cults may change their leaders
in the process of doctrinal disputes. However, this is impossible in
Falungong. The Master¡¯s status cannot be disputed: he is the author
and sole interpreter of whatever he writes. To discourage different
interpretations, Li does not allow the existence of local
¡°spiritual¡± leaders to exit, but only allow them to organize
simply as tools at the Liangong dian (exercise spots) level, or as
functionaries in the communication channels. The Doctrinal authority
and the salvation possibility rest with the inventor of Falungong (Fajie
C, 18). This status is safeguarded in the doctrines themselves (see
DYMF E, 35 where Li imitates the Buddhist sutra, insisting ¡°All the
disciples must say ¡®Master Li Hongzhi says ¡¡¯ or ¡®Master Li
Hongzhi states ¡¡¯ in the activities of publicizing Falun
Dafa¡±).

The original promise of Falungong is ¡°daylight ascension¡± to the
Falun World. This promise seems to be in defiance of gravity. But it
can be achieved by replacing the qi with ¡°Gong¡± through the
improvement of the soul according the design of the Master. Though
calling it the Buddha Law (Fofa), Li never goes beyond quoting a single
phrase, not even a complete sentence from the traditional sutra.
Instead, his ¡°articles¡± become the new ¡°scriptures¡±. In
these ¡°scriptures¡±, Li reveals, such as his Frankfurt Lectures,
a ¡°secret¡± only to enhance his own status: ¡°I talked about
enlightenment in the past, and revealed a heavenly secret never touched
before, it is ¡°xiu (exercises) on yourself, gong relies on the
Master. For thousands of years the understanding had been xiulian is a
self-exercise, self-improvement, actually, you exercised toward nowhere
(or nothing) if there was no Master to control you, to solve the
problems¡± (Frankfurt C, 4; translation is ours).

The Master thus controls the source of ¡°Gong¡± (energy) with
which the disciples would achieve Completion of Cultivation, forcing
them into total dependency. However, since the disciples depend on the
Master to ¡°transform¡± ¡°De¡± into ¡°Gong¡±, they
have an inherent interest to know their progress (in case they could not
meditate at that top of the gongzhu or lost the reference point).
Therefore, the disciples often ask, when that day would come
(Switzerland C, 12)? And a typical answer from Li is:

You will later know after Completion of Cultivation. I originally
intended to tell everyone this situation of mine. From current
situation, this matter is more and more impossible. Why it is
impossible? Because the future will not allow people know my existence,
so I do not want to leave my situations (to you).[i] <#_edn1> As for
you, once you reach Completion of Cultivation, you will know. At that
time, you use all the language, but cannot describe how great your
Master is! (Applause) From my subjective view, at the earlier stage I
was very reluctant to let you know your level (Switzerland C, 26).

And

Thus, from where I stand, the understanding of life, positive and
negative life, is different from yours. This you do not [will not][1]
<#_ftn1> understand (ibid.,, 56).

The separation between the Master and disciples is an eternal divide in
knowledge and status. For the Master is the savior and the omniscient
being, the disciples are at best to become mere Buddhas or a god of
lesser significance[2] <#_ftn2> . Based upon this doctrine, the Master
also controls the progress of the disciples, and this serves a very
different purpose as we discuss the rapid mobilization later.

While the Master has the sole control of the doctrines, he
also takes full responsibility in claiming any credits. Li does not
refrain from telling us:

Recently an expression has been circulating. That is, when
practitioners spread Dafa, thereby helping some people with predestined
relationships to obtain the Fa and begin their cultivation practice,
these practitioners claim that they have saved people. ¡ Actually,
it is the Fa that saves people, and only Master can do such a thing.
¡ Be careful: Once such wild statements (of saving people) are
made¡ªintentionally or not¡ªeven a Buddha will be shocked¡±
(JJYZ E, 31).

Simply put, Li is the one who can save and has saved. No other beings
inside the sect should claim any credit, including credits for promoting
and reintroducing the Fa (Hongfa).

In the master-disciples relationship, the most important character is
total dependency. Falungong shares this characteristic with other cults
as described by Singer (1996, 9): no matter how hard a disciple
practices, there is no hope to reach Completion of Cultivation, which
demands an increase in Gongzhu (which Li mistook as the equivalent to
¡°attainment¡± in Buddhism, see Fajie C, 8), without the Master.
¡°Cultivation depends on one¡¯s own efforts, while the
transformation of gong is done by one¡¯s master. The master gives
you the gong that develops your cultivation energy¡± (ZFL E, 30). No
matter how hard a disciples wishes, his or her body cannot transform
this high form of life (¡°Gong¡±) composed with "high-energy"
materials. This can only be performed by Li, who transforms the
¡°De¡± into ¡°Gong¡±, and spirally upward in the form of
gongzhu (ZFL C, 14). In return, Li demands absolute obedience: ¡°¡I
am, however, your master, I am ferrying you to such that Paradise, what
I have given you cannot be paid back to me forever in your life¡±
(Switzerland C, 8).

In meditation, the height of the gongzhu is the height of
the cultivator¡¯s meditated image (ibid., 15). However, the gongzhu
could not be high enough for disciples to reach heaven. Li adds: ¡°A
man wishing to ascend to heaven, the gods of heaven would never allow!
Without the Master teaching, without the Master¡¯s control, however
great your ability is, you can never return upstairs [to heavens]. Once
you are born to the earth, without the true type Master saving man,
then, there will never be a chance to return (up to the heaven).¡±
Further, other false religions would not help either. Even Jesus, Li
claims, having the most merciful intention, had to pay with his own
flesh (Switzerland C, 23-4), failing to ascend in a more perfect way.
As for Li himself, he has no such a burden: ¡°Even Jesus, the Buddha,
they were enlightened only to the slight scope. I am not in this
universe, so I can solve problems at different levels, different cosmos
and different life forms. And saving people (on this earth) is not my
real intention, it is only one of the live forms I save¡± (ibid.,,
27).

The status of the Master is irrevocably unique and non-comparable. The
reason is that he does not have to, or never does go through the same
process of cultivation.[ii] <#_edn2> More than the helper in the sense
of a trainer, the Master is not the cultivator who has gone through the
same steps[3] <#_ftn3> . Li makes this clear to the audience in Geneva:
¡°I am not here to cultivate. This every of you must distinguish. I
have not a crisis (Fanan) of my own¡± (Switzerland C, 12), referring
to the rising opposition to his doctrines. In the same breath, Li makes
a puzzling remark about his role: ¡°The troubles you encounter, you
must treat them as xiulian (cultivation opportunities), because they are
certainly xiulian[4] <#_ftn4> . If the troubles find me, it is the
disruption of Fa, a destruction of Fa. Why they should be treated like
this?¡± Li gives a cosmological explanation: ¡°The universe
preexists, the thing I am doing is for the purpose of the right Fa, all
lives in the universe deviate from the Fa, therefore, it (Fa) must be
the righted.¡± It follows by a thunderous declaration: ¡°The one
sentence I often tell you is: this happens once in ten thousand years,
and had never happened since the opening of the heaven and the creation
of the earth¡ªto pass the Fa of the whole universe, the Fa that past
gods never knew¡± (ibid., 22-3).

Though we may have detected several logical inconsistencies in the
previous remarks (such as the origin of xuilian, and the timing of the
Fa) by Li, despite his distain of good taste in language, we still may
conclude that by the end of 1998, Li began struggling with his own role
in Falungong. Facing outside criticism, Li had to mobilize his
disciples to defend his Law. However, this process gave the local
leaders much more power than Li desired through organizing, thus
weakening Li¡¯s standing among the disciples. At that time, Li
re-emphasized the dependency theory of the Master and the
indispensability of himself as the savior (Fajie C, 8; where Li
mistakenly cited Tibetan Buddhism to support his claim of such ownership
of the ¡°Gong¡±). He gives himself a upgrading or promotion that
was not seen in the original text Zhuan Falun: that he never cultivates
[in this life](Switzerland C, 22). This follows the removal of his
cultivation ¡°stories¡± reaching perfection at the age of 8, and
being visited upon by Master Zhen Daozi (True Daoist) in 1974 and by
great Buddhists in 1978. This biography was included in the first
edition of Falungong, published in 1993. We still find traces of this
statement in Zhuan Falun E (103), ¡°I have practiced cultivation for
so many years.¡± The context indicates that he means
¡°practice¡± takes place in this current reincarnation cycle of
life (This is more clearly stated in the Chinese text).

Another venue to show that Li controls the doctrines of Falungong at all
times is the ownership of the Falungong and the innumerous Falun. As Li
claims, Falungong is his own exclusively (JJYZ E, 31, ¡°Dafa belongs
to me, Li Hongzhi¡±) which is equated with the universe or beyond
(ibid.,, 21, 42. Cf. ibid.,, 34, when ¡°Protecting Dafa with your
own conduct is forever the responsibility of Dafa disciples, because
Dafa belongs to all sentient beings of the universe, and this includes
you¡±). In short, this is a profile for a self-appointed savior.

We provide this analysis to demonstrate the existence of the
¡°self-appointed savior¡± in Falungong. We realize that this is a
control mechanism. By using the disciples¡¯ attachment
(Ö´Öøzhizhuo) to the timed ¡°completion,¡± Li manipulates their
anxieties, creates dependency, and degrades human dignity, thus violates
the personal integrity.

The Role of the disciples: Defending Fa and Completion of Cultivation

It is necessary to have an authoritarian structure to qualify as a cult
(Singer 1996, 7-9). The dependency of the disciples proves such an
existence. A ¡°master¡± uttering the messages described above
without disciples is only disillusioned. It requires a group of
believers to fit into such a structure to form a cult. And the
progression quickens and deepens in the past four years. Until late
1995, there are no specific roles (except obedience) assigned to
disciples other than ¡°striving for a higher level (jingjin).¡±
At that time, public criticism mounted from the science community, led
by Prof. He Zuoxiu, a physicist and academician of Academy of Science of
China, as the negative effects accumulated after three years of massive
promotion. This criticism was later joined by a major
intellectual¡¯s newspaper Guangming Daily of Beijing (June 17, 1996).
As late as in the December 8, 1995 ¡°scripture¡±, Li claimed that
to become disciples, there should be no rituals, ¡°A genuine
practitioner will gain things naturally without pursuing them. All the
¡°Gong¡± and the Fa lie in the books, and one will naturally
obtain them by reading Dafa,¡± (JJYZ E, 17) where each word has a
Falun behind it (Frankfurt C, 3). However, a few days later, on
December 21, Li gave two stern warnings in ¡°For Whom do You
Cultivate?¡± and ¡°Awakening.¡± It is worth quoting at length
since it laid down the subsequent political activities of the disciples
as ¡°anticipated¡± by the Master:

When some people resort to the media to criticize Qigong, some
practitioners waver in determining and give up their practices; it is as
though those who take advantage of the media are wiser than the Buddha
Fa, and that some practitioners practice cultivation for others. There
are also people who become scared in the face of pressure and give up
their cultivation. Can these kinds of people achieve the Right Fruit?
At the crucial moment, won¡¯t they even betray Buddha? Isn¡¯t
fear an attachment? ¡

Li continued to lament his dissatisfaction and cast fears among his
disciples, predicting a purge from within, a message well taken by the
disciples:

Cultivation practice is like great waves washing away the sand: what
remains is gold. As a matter of fact, from ancient times to the
present, human society has had a principle called inter-generation and
inter-inhibition.

He also expressed a pessimistic view of the universe in general, casting
the equilibrium of the good and the bad at a zero-sum. Echoing his
Singapore Lectures, Li claimed that if there were no opposition to any
thing proposed, itself must be an evil proposal (Singapore, 4):

So where there is good, there is bad; where there is right, there is
evil; where there is compassion, there is wickedness; where there are
humans, there are ghosts; where there are Buddhas, there are demons. It
is even more present in human society. Where there is positive, there
is negative; where there is advocacy, there is opposition;

Then, he gave a stretch from the metaphysical to the practical, equating
non-believers as evil:

where there are those who believe, there are those who disbelieve; where
there are good people, three are bad ones; where there are selfless
people, there are selfish ones; and where there are people who can make
sacrifices for others, there are people who will stop at nothing to
benefit themselves. This was a principle in the past. Therefore, if an
individual, a group, or even a nation wants to accomplish something
good, there will be an equal amount of negative resistance. ¡

After giving the disciples a metaphysical shakeup of his perceived
reality, he approached their fears with a differentiation of Falungong
and others:

Speaking from another perspective, cultivation practice is
supernormal[5] <#_ftn5> . No matter who a person is, isn¡¯t his
criticism of Qigong from an everyday person¡¯s view? Does he have
any right to deny the Buddha Fa and cultivation? Can any of
mankind¡¯s organization rise above Gods and Buddhas? Do those who
criticize Qigong have the capacity to command Buddhas? Will Buddhas be
bad simply because he says so? ¡ Human beings are the sinners¡
Moreover, they have accrued great amounts of karma for themselves, and
soon a great catastrophe will await them.

Li continued suggestively:

Would there still be any need to punish them? ¡ Regardless of
whether it is a person or a social force that tells you not to practice
cultivation anymore, you then give up your cultivation. Do you practice
cultivation for them? Will they give you the Right Fruit? Isn¡¯t
your inclination toward them a blind faith? This, in fact is the real
ignorance. Besides, ours is not a Qigong practice, but the Buddha Fa
cultivation practice. Isn¡¯t any pressure a test to see whether your
faith in the Buddha Fa is fundamentally strong? If you still are not
fundamentally resolute in the Fa, everything else is out of question
(ibid.,, 18-20, emphasis added; also cf. footnote 48).

As if the above was not explicit, Li shocked the disciples again on May
27, 1996 with Awakening:

The time for genuine Dafa cultivation is limited. ¡ Yet some
practitioners do not treasure their time [in comparing the inconsistency
of the texts]. ¡ Every time I taught the Fa I presented it from a
different angle and delivered my speech according to the students¡¯
ability to comprehend. ¡ Actually, everything that I have done was
arranged innumerous years ago¡. (JJYZ E, 31, emphasis added).

If the above two messages were covert instructions and verbal threat to
the followers, on August 28, 1996, Li made it more explicit to the
disciples after condemning, two days earlier, the ¡°Demon-Nature¡±
of the world, giving the specific target of an intellectual newspaper
that criticized Falungong practices by disputing its health claims (JJYZ
E, 39):

At present, a large number of practitioners have achieved or are about
to achieve the completion of cultivation [perfection]. What a solemn
event it is for a human being to complete cultivation! ¡ That being
the case, strict requirements must be imposed on every cultivator in the
course of his cultivation practice. In addition, upgrading to each
higher level should be based on the strict observance of the criteria.

Then, Li provided a linkage between an ¡°upgrade¡± and their
political activities as a touchstone of their truthfulness:

[Now, everyone is singing in Dafa¡¯s praise, so it is easy to sing in
Dafa¡¯s praise for the disciples]. We have changed the situation in
human society and reversed the general climate: Let¡¯s see who still
says that Dafa is good and who changes his mind. This way, hasn¡¯t
everything suddenly become crystal clear? From the incident with the
Guangming Daily until now, every Dafa disciple has played a role: some
are determined in their genuine cultivation; for the reputation of Dafa,
some wrote without reservation to the authorities; some spoke out
against the injustice done by the irresponsible report.

However, there were those who, because of their pre-existing conception
of the terminology Li pilfered, still considered ¡°cultivation¡±
as a passive idling meditation:

But there were also some who, amidst the difficult situation, did not
cultivate their inner selves, but engaged in divisive activities that
further complicated the current situation. Some even stopped their
cultivation, fearing that their personal reputations and interests would
be harmed. Still others circulated rumors without any concern for the
stability of Dafa, exacerbating factors that undermine the Fa. ¡

As he does elsewhere, Li aims the harshest barb at the local leaders,
accusing them for either bending over in the wind, or insensitive to
political and social changes unfavorable to Falungong and failing to
resist such changes:

Some [regional leaders] analyzed the situation of Dafa with the
unhealthy habit of observing social trends that developed over years of
political struggle¡.[T]hey concluded that some sort of social trends
were unfolding and they intentionally communicated this to the
practitioners. Despite there being various reasons for this, could
there be a more serious disruption of the Fa than this? Even worse,
some stirred up troubles by creating rumors with their demon-nature¡
Isn¡¯t what has happened a test for Dafa disciples¡¯ xinxing?
What is cultivation? ¡ Without giving up some of the attachments,
one might even dare betray Buddha¡ªcould this be a minor problem?
¡

The defending of Dafa was not as simple as thought, Li reminded his
disciples, and there might be a real price to pay. That price might
include disciple¡¯s life for the ¡°life¡± of Dafa:

Every human attachment must be given up, no matter what it is. Some
disciples said: ¡°What¡¯s there to fear? My body will still be
sitting there, even with my head off.¡± In comparison, it only takes
but one look to gauge one¡¯s cultivation. We just want to make those
disciples who are not diligent in cultivation practice see their own
shortcomings, make those who are stumbling along surface, expose those
who undermine the Fa in disguised form, and let those genuine disciples
reach the Completion of Cultivation (JJYZ C, 41-42, emphasis added).

Since then, disciples are required not only to promote the Fa[6]
<#_ftn6> in public space through ¡°collective exercise,¡± they
are entrusted to ¡°hufa¡± (defending the Laws) whenever it is
¡°attacked.¡± They are constantly reminded that these attacks are
once-in-a-life-time opportunity to be tested, and a leap toward
Completion of Cultivation. On July 23, 1999, the Falun Dafa Bulletin
Board[7] <#_ftn7> issued an order to arms:

¡Every disciples is a part of Dafa, valuing Dafa is to value our own
life. ¡

¡°[D]isciples all over the country can now self-organize to break
through layers upon layers of hardship, and act quickly, actively seek
explanations with relevant leadership, to the central government, to all
provincial and municipal governments, to explain Falungong cultivation
practice to them, to demand release of al detained Falungong Students,
and demand a declaration of innocence for Falungong, to return our
normal practice environment. We should demand central government and
the State to seriously punish those initiators and participants engaged
in creating the persecution of Falungong, so as to benefit the
prosperity of the nation and stability of the society.

¡°We are good people, we are the best of the best. Anything criminal
to be a good person? Why should we suffer this persecution, this
suppression? This is not allowed by the Heavenly Law. ¡

When the protest to the authority is strong, Li¡¯s warnings are
always sterner to the ¡°leaders¡± than those to the ordinary
disciples. At the earlier history of Falungong, he warned them to be
satisfied with all the work without recognition and should not take up
Dafa as a ¡°profession¡± (JJYZ C, 21). Later, he reserved the
harshest warning to those thinking of playing ¡°master¡± for even
¡°worse consequences¡± (ibid.,, 13; Fajie C, [1995] 18). Even in
Geneva, he did not forget to redeliver this warning, obviously fearing a
collapse of his personal authority:

By the way, I add one sentence in the most serious manner[8] <#_ftn8> ,
I have some disciples following me, and everywhere there are [regional]
leaders, station chiefs or other responsible leaders, you should
understand this: everything you meet is a test, but you cannot represent
the Master¡If you say you created troubles for me, then it is a
destruction pointing to this Fa¡± (Switzerland C, 24).

The above description outlines the increasingly imposing duty a disciple
must burden oneself. And Li¡¯s behaviors clearly fit the
authoritarian mind control measures in Falungong, and how jealously he
guards against any possible intrusion on his personal authority. As Li
predicted in 1995, the crisis he created was one way to eliminate those
¡°unfaithful¡± to regain the faithful (Fajie C, 18). Obviously,
he executed this plan after himself being removed from the base in
China. For the disciples, the duty to ¡°promotion of the Fa¡± is
added with ¡°defending the Fa¡± as justified in Li¡¯s zero-sum
metaphysical (to him, material) world.

We provide this description to outline the predicaments of
the disciples. Because they are attracted to, or attached to the
¡°completion,¡± their choices are limited, with the fear of
demonic interference, to the continuous ¡°upgrading¡± or
degrading. Thus framed, they pay a price of total submission to the
authoritarian structure of Falungong. The founder on the other hand is
clearly aware of what he has been doing, progressively tightening the
rope. It starts with simple qigong exercises, then cultivation of the
¡°mind¡±, then promotion of the Fa, and defending the Fa. Li is
keenly aware of the danger of internal usurpation, probably learned the
lessons well by observing the political society. He preemptively
removed such a possibility by integrating his personality into the
doctrines, thus the organization that follows. For the disciples, they
are free to choose from two options within the framework Li provides: to
upgrade to the Falun Paradise or to degrade to lower than this
¡°garbage station¡±. As it is made clear in Li¡¯s ¡°The
Knowing Heart,¡± a verse published on May 22, 2000, it is the
equivalent of choosing between life and death. To choose the perceived
¡°life¡±, disciples are dictated to the total dependency and
abandonment of individuality. The second choice, according to Li, is
for those who abandon the Fa. We believe that imposing such a dogma on
the disciples degrades the human dignity and thus violates the inherent
personal integrity. We next discuss why these doctrines anticipate the
behaviors of the disciples.
2. The Organization and Activities The Organizational
Structure
We define organization as a collection of people function in
various aspects toward a goal or a set of goals (. This organization
theory may extend to the Weberian hypothesis of hierarchy and ordered
activities toward a goal. Falungong qualifies to be an organization by
either definition though it is not a bureaucratic organization¡ªa
definition Li and his defenders use to equate with
¡°organization¡±. Because Falungong is formed on an attachment to
the Master, it qualifies as an emotive organization. However, Li and
other disciples insist that they do not organize, citing there was no
¡°formal¡± appointment or monetary compensation to the local
leaders. Their collective activities are coincidence of spontaneity.
Or the closest they would concede is that they communicate
¡°heart-to-heart,¡± a mystic ability developed after cultivation.
However, evidence exists that Falungong is a well-structured group, with
four to five layers. The founder sits at the top. This fact has not
been challenged. Until 1996, Li was the president of the Falun Dafa
Research Society and directly supervised the key ¡°researchers¡±
of the Society (then Institute in Beijing). This core
¡°researcher¡± group consisted of about a dozen people. The
immediate ¡°contacts¡± (those having direct access to Li) were
Wang Wenzhi, Li Chang (a retired high ranking central government
official), Rao Jie, and Ji Liewu of Hong Kong. The second layer
consisted of the General Councils (or translated as Central Stations)
allocated strategically in provincial capitals. The third layer was
composed of the ¡°substations¡± in medium size cities or districts
of major cities. The fourth belonged to the ¡°cultivation
station¡± where the numerous assistants were carrying out daily
activities to lead the cultivators[9] <#_ftn9> .

It appears that most organized (or unorganized and
spontaneous as insisted by Li) activities were orchestrated with verbal
communications and occasionally by the exchanges of fax. Since the
hierarchy is centered on the Master and a belief system (rather than a
bargaining social organism), with the Research Society of Falun Dafa
headed by Li, one-way communication is sufficient for the operation of
this organization of millions. For millions of people to believe in
words, it required strong trust. While trust reduces transaction and
communication cost and improves efficiency, it also creates
opportunities for ¡°rumors¡± by ¡°false¡± masters. Li is
aware of and may have been using this situation. However, a rigid
structure entails greater operational and maintenance cost and may even
lead legal responsibility.

The challenge to Li is to firmly control the disciples without a formal
structure. He has two tools: one is his ¡°scripture,¡± the other
is the ¡°collective cultivation¡± in the purification process.
Around 1996, Li and his disciples added three virtual tools: emails,
websites and discussion groups. After moving to the United States, Li
relied on Erping Zhang and Gail Rachlin of New York as his political
representation, communicating to a wider audience through mainstream
media.
Aggressive recruiting
Li¡¯s organizational success is founded on the aggressive
recruiting techniques in addition to selecting highly educated and
talented people into the core disciple group. As we read from the
original preface of Falungong, Li is proud to have high-ranking
officials as his disciples. In fact, the two leading figures in Falun
Dafa Research Society (then Institute) of Beijing, Li Chang (not related
to Master Li) and Rao Jie were a mid-rank leader in the central
government and a career administrator in the Beijing city government,
respectively. There were other academic figures that Li indoctrinated
into his service, using their official capacities. This includes a
general (retired) in the air force strategic command, a philosophy
professor in the Central Institute of the Chinese Communist Party, and a
general-rank surgeon in the Heilongjiang Military Region. They played
an important role in recruiting followers for Li by publishing Falungong
materials in professional papers (such as the Nanfang Hospital report on
the Miracles of Falungong), and used the prestige of the institutions
for promotion of Falungong. However, to find a broader clientele,
Li¡¯s recruiters looked to educational institutions. Li himself gave
a good example in a dialogue:

Question: I am a physical training class teacher required to teach my
students some other gongfa. Should I teach things such as
¡°single-finger¡± or Taichi?

Answer: Then you should teach our Falun Dafa. This is a great good
thing. Of course, I only tell you so when you want to cultivate Falun
Dafa. If you try to teach other stuff, you cannot¡.[cultivate to
completion] (Fajie C, 59).

Clearly, Li is overtly instructing his disciple to substitute his/her
normal curriculum with Falungong, by using threat. Again, this
illustrates the reason why Li wants to use the name ¡°gong¡± while
denying it is a qigong so that it can replace the highly popular
breathing exercises. The inclusion of this conversation (thus making it
sacred) also conveys to others in the same capacity to follow this
example: substitute Falungong whenever possible. It would not be a
surprise that disciples had always tried to spread the Dafa, even in
professional conferences. One disciple physicist announced that he
successfully attracted an audience in Dafa at a national convention of
physics by attaching Falungong materials in his presentation.

While the above examples show how internal recruiting should
be done, the aggressive behaviors also include the controversial
recruiting from elementary schools by members outside the institutions.
This became the catalyst for Prof. He¡¯s article in April 1999.
He¡¯s criticism aimed at the indiscriminate recruiting of children on
campus by Falungong disciples. There were evidences that the trance
young disciples experienced caused mental disorder. Similar examples
were used to bolster the potency of Dafa. Li and his adult disciples
exchanged proud stories of the young disciples, claiming cultivating as
early as 4 (see Switzerland C, QA), and defending the Fa at the age of
10 [10] <#_ftn10> . Obviously, Li is very pleased with the parents and
the ¡°assistants¡± as he lavishes rare praises and hints at great
supernormality (being gods) of such children (Li says that he should not
praise his disciples, see various sections in the Changchun Lectures).

If recruiting children at schools is a long-term strategy,
Li is very unhappy with some disciples trying to postpone cultivation
till their retirement. He says: ¡°In particular, the complex
environment of the workplace provides a good opportunity for you to
upgrade your xinxing. Once retired, won¡¯t you lose the best
environment for your cultivation practice? What will you cultivate
without any conflicts?¡± (JJYZ E, 16) We suppose losing ¡°the
best environment¡± means two things: once retired, the disciple is
less productive and less influential among his/her peer groups and
subordinates, thus lost the status associated in the organization;
secondly, a retiree also has fewer opportunities to interact with other
cohorts, reducing the recruitment instrument values. Cultivating now
and here is Li¡¯s demand on every disciple, despite another claim
that the disciple does not have to cultivate, but be cultivated by the
¡°Gong¡± of Falun (ZFL, 43).
Violation of property rights
The activities of collective cultivation of such huge groups
often came into conflict with the general public in China. First was
the competition for public space and the disciples¡¯ habit of
choosing the busiest hours (before and after office hour) to get
together in the busiest streets junctures (as instructed by Li). As in
most cities, storefront sidewalks were assigned to the tenants for care
and keep and major roads were often packed with traffic. The immediate
conflict is the creation of inconvenience to the pedestrians by the
disciples. The disciples did not consider the concept of fair use of
public space, rather, occupation of it was encouraged by the Master as a
way of advertising. However, because of the frequent show of force, no
city authority ever attempted to remove them until the April 25, 1999
protests. Similar events happened to those choosing the square in front
of the park instead inside the park for their cultivation. While the
disciples abused the equal access principle in public space, they
sometimes violated property rights by occupying campus of educational
institutions. They were shielded with the claim that their removal
would have political consequences. Even the removal of the disciples
from university campus invited greater protests. In April 1999, about 5
thousands disciples occupied the Tianjin Normal University for two days,
repeating the same technique used against other critical television
stations and newspapers in the previous years. The arrest of a dozen
disciples led to the congregation in Beijing, demanding immediate
release with an apology, and reversal of the existing (but not enforced)
policies unfavorable to Falungong. Very often, the Falungong disciples
succeeded in their demands, including the firing of offending reporters
from Beijing Television, and an open apology from a journal that
published an unfavorable account of Falungong. That is the behavior Li
encouraged as discussed above in the Roles of the Disciples, now
frequently referred to as part of the completion of cultivation.

The Process of Purification: The lack of process and the dependence on
intervention

Falun never stops refining the practitioner though the practitioner is
not practising continually. This is the first and only cultivation way
of "the Law refining the practitioner" among all cultivation schools
offered today both at home and abroad.

Li Hongzhi, (DYMF E, 2)

Our practice cultivates a Falun in the lower abdomen. I personally
install it for practitioners in the class. While I am teaching Falun
Dafa, we install it for everyone in succession. (ZFL E, 42) One simply
cannot succeed in genuine cultivation without the protection of my
fashen. As soon as you step out the door, your life may be in danger.
(223)

Xiulian means, in Falungong, to exercise and be purified by
the fires of tests. In comparison with Buddhist and Daoist methods,
Falungong lacks the theories and detailed instruction of the process,
except the five sets of hand movements copied from some qigong schools.
There is also a set of hand movements (Da Shouyin) reserved for the
Master to present himself as the Buddha. But this was not new since the
Buddhist statues posed similar gestures thousands of years ago. That is
to say, Li did not invent the exercises.

While other schools, especially the Buddhists, as well as the Daoists,
emphasize the individual efforts in cultivation or
¡°purification;¡± Falungong, instead, advocates total reliance on
the Master¡¯s intervention: planting the Falun in the lower abdomen
¡°to evolve¡± ¡°De¡± into ¡°Gong¡± and lifting the
disciples into the Falun Paradise. It starts with the much benign
cultivation of virtues and extended to the vigorously ¡°gentle¡±
defense of Dafa (aka. ¡°hufa¡±).

The usually process of xiulian starts with an uninterrupted reading of
Zhuan Falun from cover to cover, once, twice, thrice¡until
everything is accepted[11] <#_ftn11> . Li emphasizes the importance of
memorizing his words: ¡°Since the development of reciting the Book,
instead of making comparison after actions, students know what to do
before actions, such doing is very good. Everyone takes the Law study as
the necessity for the practice of cultivation energy and even thinks it
is more important. I think, other places should study the Law as
Changchun does, ¡¡±(DFYJ E, 70). To a new initiate, an assistant
(fudao yuan in Chinese, were fudao means ¡°to help to learn¡±)[12]
<#_ftn12> would be there to help, to read together, to teach ¡°hand
in hand¡± the five sets of motions of exercises; and sometimes, a
number of assistants or veteran disciples would be present. This often
takes place in the family environment.

The pitching points of Falungong are the virtues and xinxing
(soul, mind) improvement. It sounded like a moral education, but it is
not what it sounded. While there cannot be any argument against any
kind of virtues, much less the virtues of truthfulness, benevolence or
forbearance, there are fine prints in the version promoted by Falungong.
These terms mean specific things that outsiders and new initiates often
mistakenly equate with conventional virtues. The Truthfulness meant the
teaching of Li¡¯s is the only standard of measurement that he
embodies the highest enlightenment in spite of contradictory claims, the
Benevolence excludes charitable actions (Li¡¯s understanding is that,
any charity only lengthens the beneficiaries time of suffering), and
Forbearance refers only to enduring insults of perceived injustice. For
a disciple to find forbearance, it is no difficult task as long as s/he
holds the view of superiority to the society, an equivalent of
Falun-supremacist attitude. After July 1999, the term forbearance
shares new contents. According to Minghui¡¯s publication, though it
has disavowed any official relationship to Falundafa Research
Society[13] <#_ftn13> , ¡°forbearance¡± does not mean
¡°cowardice,¡± or ¡°silence,¡± or even simply forbearance,
these are the ¡°ordinary people¡¯s¡± forbearance. In
adversity, the Minghui disciple author suggests, forbearance means
fighting back injustice by the standard of Fa¡ªif you disagree, you
have not leant the Fa well¡ªeven if the Master does not, cannot or
would not explicitly instruct the disciples about the (possible
destructive) details[14] <#_ftn14> .

Falungong¡¯s ¡°virtues¡± include a total transform
of social framework: What appeared to be good now may certainly be bad.
The ordinary ¡°human thoughts¡± one used to believe as true and
fruitful becomes incredulous and poisonous (Sydney, 40). To go through
the purification (cultivation) process to reach the completion of
cultivation, a disciples must give up the ¡°ordinary people¡¯s
thoughts¡± (Singapore, 5-6). Li starts with a very reasonable and
pacificst-sounding starting point in conflict reduction and competition
reduction. ¡°You must cultivate and temper yourself in the
environment of everyday people and gradually abolish attachments and
various desires.¡± But for the reason ¡°oftentimes, what our

humankind considers good is usually bad from the perspective of higher

levels¡± (ZFL E, 30), a totally new valuation is required.
Therefore, this ¡°giving up¡± is not a sacrifice of values, but
for the next step of transformation of reference framework. In fact,
there is no sacrifice in this process, simply because a change of mind
would render all past valuation system valueless. This would have
greater implication when Li applies it to create his new science.

Li emphasizes that the disciples should be totally different
from the ordinary people in that:

You must completely dispose of the desires of ordinary people, immoral
thoughts, and the intention of wrongdoing¡. In the meantime, you
should also suffer a little bit and endure some hardships to reduce your
karma. You can then move up a little bit¡

With that done, the body can be purified, transformed with the material
called De, into ¡°Gong¡±. However, it is the job of the master to
perform the purification of bodies: ¡°We[15] <#_ftn15> are purifying
your body, and the term is not ¡®healing diseases,¡¯ either. We
just call it ¡®purifying the body,¡¯ and we clean out the bodies
of true practitioners¡± (ZFL E, 40). But there are exceptions that
would eliminate self-selection problems from two extremes, one from the
¡°hopelessly ill,¡± the other from those desiring health:

We do not treat diseases here. ¡As to seriously ill patients, we do
not let them attend the classes since they cannot give up the attachment
to having illness cured or the idea of being ill. ¡ We have stressed
from time to time that we do not admit patients with serious diseases.

However, that only serves to enhance Li¡¯s claim:

¡ Of course, many practitioners have illnesses. Because you are
true practitioners, we will take care of these things for you¡±
(ibid.,, 40-41).

From this passage, we understand two things. First, one has every side
benefits, intended or unintended to become a true practitioner by
Li¡¯s measure. Second, the Master plays the crucial role in
protecting the bodies of the disciples, this leads to the controversy of
the health claims as we discuss below, and the two extreme experiences
for the disciples defying the government ban in China. On one end, the
disciples claim receiving Li¡¯s Fashen protection and went on hunger
strikes without harms; on the other end, great sufferings ensued for
different disciples from the same behaviors (for individual cases, see
http://minghui.ca <http://minghui.ca/> ).

Li draws a theoretical difference between ¡°treating diseases¡±
and ¡°purifying bodies.¡± By ¡°treating diseases,¡±
according to Li, the disciple is not seeking the Fa, but his/her own
bodily health. Once one becomes a true disciple, the Master takes care
of the body. The demarcation in healing is the ¡°faith¡± and
devotion. The appropriate method of purification is developed in
cultivation in other traditions. However, cultivation is different in
Falungong. Li mentions that he would intervene in the disciples¡¯
cultivation by giving them special blessings remotely, including
planting a wheel in their bodies, a method possibly copied from the
popular sci-fi alien novels. Li also performs remote control:
¡°Guanding[16] <#_ftn16> is a reinforcing method for purifying and
further cleaning up your body. One will go through guanding many
times¡ªyour body must be cleaned up at every level¡± (ZFL E, 170).
To achieve that, ¡°we do not need to be concerned with everyday
people, as they just want to be everyday people and find temporary
relief. You, however, are a practitioner. Don¡¯t you want to
continually purify your body?¡± (ibid.,, 246) With this supremacist
indoctrination, ¡° The purpose of practicing qi is to substitute the
qi inside one¡¯s body with good qi from outside, and to purify the
body.¡± While the qi comes from outside, it alone cannot be utilized
lacking the master as the transformer. The useful ¡°Gong¡±
evolution has to be performed by the Master¡ªone on one through his
Fashen. Moreover, the qi did not come alone but through the spinning
wheel the Master installed in the navel of the disciples (ibid.,, 307;
for a symbol of the spinning wheel, see any front page of Falungong
publications). To sum, xiulian is nothing more than dependence on the
Master¡¯s intervention. Moreover, xiulian has meant, especially
after 1996, a series of tests that are masterminded for the
disciples[17] <#_ftn17> . On a larger scale, one that is beyond the
individual disciples, Li forecast a purification process that advocated
tests. On March 16, 1999, Li issued a stern warning: Dafa should not be
misused.[18] <#_ftn18> Li complains, while the greatness of Dafa is
recognized with and beyond the ¡°three realms of life,¡± there are
pretending disciples who are merely using Dafa for their own benefits.
Li considers them unfit to ascend to his Falun World. This continues
from Li¡¯s earlier writings, especially in his ¡°Dialogue with
Time¡± (7-3-97, JJYZ E, 57-58). Li talks with the God (divine being)
of time about his disciples, indicating a part of them would even
descend below human level after some tests, casting fears among the
disciples as expressed in their questions in the Switzerland Lectures.
The revelation of this dialogue is a significant part of Li¡¯s
theology, as we dissect in the endnote[iii] <#_edn3> .

The location for xiulian is a question of dispute. Li
assigns public sidewalks, parks and squares as the location for
¡°collective cultivation.¡± It has triple purposes. First, it
serves as an advertisement, a test of courage and cohesion, and a group
distinction from the ordinary (JJYZ E, 64-65). Second, it is a
cost-saving devise by occupying public space for group activities.
Third, it affords a blanket denial of organization. It is suspected
that Li has designed this arrangement at the beginning simply to deny
itself as an organization. However, it is a common practice for small
group of Qigong exercisers to practice in parks, dispersed. The
difference that Li makes is, especially after abandoning the qiji
concept, his effect to turn ¡°cultivation¡± into a public
statement. Among the three possible explanations for such behaviors,
the first is direct supported by Li¡¯s own ¡°scripture¡±. Li
accuses some new disciples trying to hide, while allowing the veterans
such a privilege.

There are also many new Dafa practitioners who are secretly practicing
at home, fearing the embarrassment of others finding out. Think about
it: What kind of though is this? ¡ Cultivation practice is a very
serious matter. How should you treat yourself and the Fa. There are
also people in leadership positions that find it embarrassing to go out
and practice the exercises. If you cannot even overcome such a trivial
feeling, what can you cultivate? ¡ How can this be the conduct of a
Dafa disciple? (JJYZ E, 64-65)

The second reason is found by Li¡¯s continued concerns with ¡°cost
and benefit.¡± In one of his earlier lectures to form Zhuan Falun,
Li adds to his lectures conditions for his Fashen to remain with the
disciples: his fees collected are lowest in China and did not mean a
profit, and ¡°you cannot hold a class and collect fees as I do¡±
(ZFL E, 139)[19] <#_ftn19> . While the sources of income is the sale of
the Falun emblems and the books authored by Li, Li becomes the sole
beneficiary of Falungong activities, leaving no funds to the local
groups and depriving them possibility of independence in deciding their
own activities. This condition basically left the local activities no
financial resources to carry out their cultivation practices as other
groups (such as the Buddhists, Daoist, or even the qigong groups) do.
The third is a matter of control. Without direct membership support,
the legitimacy of the local branches has to rely on Li¡¯s authority.
They have no rights or means to question, much less deviate from
Li¡¯s personal instruction. Evidently, the cultivation locale is
better public than private, better in groups than as individuals so that
conformity is enforced to confirm the supreme authority of the Master.
Li¡¯s later advocacy of a belief system based on his Falun blurs the
line of separation of religion and proper and fair use of public
property. Without a religious label, Li did not have to respond to the
ground rules that others (such as major religious organizations) had to
comply with. Without a collectively funded space, Li did not have to be
burdened by the upkeeps of the church or activities centers.
Collective Cultivating
Cultivating together has many advantages according to Li.
The first is to arouse the disciples out of the closet, forcing them to
declare their beliefs in public. Li scolds those considering a
¡°stay-at-home¡± cultivation as cowards, calling them shameful
¡°ordinary people,¡± meaning deserving damnations at the end of
the Havoc (JJYZ E, 64). Additionally, a public display like the five
thousand gathering in October 1998 in front of the Guangzhou Memorial
Park had a shock effect creating the publicity as a show of strength.
Such a display gave Li a bargaining chip as he envisioned in early 1999.

As an organization, collective cultivation synchronizes behaviors in the
form of training. The effect is the amazement to the observers on April
25,1999 when 15,000 disciples mobilized to the precise standing location
without any sign of disturbance and demobilized in 10 minutes, proudly
leaving no traces behind. It required training to the military
precision. Without daily collective cultivation, this cannot be
achieved even with the celestial supernormal power¡ªthey had to move
the non-celestial bodies into place. The second advantage of collective
cultivation is related to the discussion of Peer pressure and the evil
forces. Li could not physically supervise every disciple, and he admits
to that effect despite the omnipotent Fashen (Changchun, 3). He has to
balance between creating a large following at the same time preventing
doctrinal usurpations (see JJYZ E, 55). Li cautions, ¡°They came in
many forms: in some regions people organize the so-called
¡®Fa-preaching groups¡¯ without permission, acting pretentiously
among practitioners and swindling people everywhere. There are people
who also invite individuals to give speeches, thereby undermining and
interfering with practitioners¡¯ cultivation practice. On the surface
these people appear to be promoting Dafa, but in reality they are
promoting themselves¡± (JJYZ E, 55). The solution is to put these
activities under control through a systematic monitoring¡ªmutual
supervision through collective cultivation.

This type of group activities has all the attributes of an
organization: set place, set time, appointed leaders and a common
purpose. It has a hierarchy in the leadership and is guided by one set
of doctrines. Even in the United States, the Fa-preaching is done in a
group, consistent with the initialization process conducted on
individuals in China (See a Minghui.ca report on a small Fa-preaching
group actively touring small towns in Texas, April 4, 2000)[20]
<#_ftn20> . The emphasis on collective cultivation does not appear to
cause any doubts of the individual salvations among the disciples. Li
sometimes considers the ascension so far on the individual bases, not
the cultivation group a disciple happened to join (contrary ideas are
present in his Switzerland Lectures).

The Cases of Self-Destructive Behaviors

Upon becoming ill, the person will take medicine or seek various kinds
of treatments that in effect press the sickness back into the body
again. Consequently, instead of paying for the sickness-karma from his
wrongdoing in the previous life, he will do some additional bad things
in this life to hurt others; this will bring about new sickness-karma
and lead to different kinds of sicknesses.

Li Hongzhi, (JJYZ E, 25)

The focus of the contention between Falungong and its
opponents is the cases of self-destructive behaviors that some of the
disciples demonstrated in the past six years. One of the catalytic
cases involved a doctoral student enrolled in the Chinese Academy of
Science. After practicing Falungong in 1996, he spent most of his time
in a psychotic state and withdrew from the community. After his
professor¡¯s intervention, he was sent to the hospital for treatment.
However, his mental disorder remitted after he was released from the
hospital and being contacted by his former fellow practitioners. He
rejoined the group. The Falungong disciples did not dispute the facts
of this case but the causes. They turned against this student accusing
him as not being truthful to Falungong¡ªhe practiced other Qigong at
the same time, thus violated the ¡°no other way¡± doctrine of
Falungong and deformed the Falun. Other extreme cases are reported from
the Chinese medical and government sources involving grave
behaviors¡ªmanslaughters (under insanity), suicides (Xu 1999),
self-mutilations (Anonymous 1999), and refusal of food (see continuous
reports from Minghui.ca). Since these cases are originated from China,
the disciples now either dismiss their significance or the existence as
such all together. When cornered with proofs, the disciples claim these
results better than the accident rates in the normal population,
disregarding the controlling variables such as cohorts in statistical
comparisons.

Although now Li repeatedly denies it when facing questions
from journalists, it is evident from Li's ¡°scriptures¡± and
lectures that he promotes an anti-scientific approach to disease and
medicine (see ZFL E, 222, 291-301). Instead of seeking medical
treatment, Li promises that his Fashen would cure all diseases for the
disciples (ZFL E, 128). The results were often tragic for those
contracted curable diseases but missed the treatment opportunities.
Li¡¯s insistence on the disciple¡¯s refusal of treatment is based
on a belief that disease is the result of a form of karma, or "a black
substance resulted from previous wrongdoing," and using medicine to cure
disease could not eliminate karma, therefore it is wrong and prohibitive
to seek medical treatment: "Due to karma resulting from past wrongdoing,
one has illnesses or tribulations; suffering is repaying a karmic debt,
and thus nobody can casually change this. Changing it means that one
would not have to repay the debt after being in debt, and this cannot be
done at will. Doing otherwise is the same as committing a bad deed."
Moreover, "How can his karma be casually eliminated? It is absolutely
prohibited" (ZFL E: chapter 1). But of course disease did occur and
those patients following Li's teaching might die of missed treatment
opportunities[21] <#_ftn21> . Li's response to this situation was to
deny any responsibility and accused those patients are not true
Falungong disciples. When a disciple asked him why her husband, also a
Falungong disciple, died from heart attack, Li cruelly ridiculed this
unfortunate disciple: "He did daily cultivation like doing physical
exercises, why he can't die? I say that would be a joke" (Frankfurt
lecture, May 30-31, 1998).

Traditional qigong schools are fully aware such problems and warn their
followers of the
danger of hallucination. They would stop the exercises whenever
symptoms of hallucination are detected. Falungong, however,
differentiates from traditional qigong schools by completely denying the
possibility of uncontrolled and unsupervised hallucination and deep
trance. In fact, Falungong disciples are encouraged to seek
hallucination. It is taught by Li that only those disciples with high
level could open their so-called "Celestial Eye," and saw "beyond our
dimension into other time-spaces, and he can see scenes that ordinary
people cannot see" (ZFL E: chapter 2). The disciples are encouraged to
find three flowers from other time-spaces above their head, to watch the
scenes in Falun World, etc. This practice could easily lead to mental
disorder. In the next section, we address the causes of these
behaviors.

[1] <#_ftnref1> The original Chinese text may indicate both present and
future tense.

[2] <#_ftnref2> At the critical moment of Hufa in June 1999, Li began
to call those staging protests as ¡°gods.¡±

[3] <#_ftnref3> In the first version of ZFL C, the opposite was stated:
Li went through the cultivation process since the age of 8, and
continued till mid 80s.

[4] <#_ftnref4> Circular logic is part of Li¡¯s style of speaking
and writing. That is perhaps one of the motivations that he demanded
disciples to destroy recordings of his lectures.

[5] <#_ftnref5> Li backed up his supernormal claim in ZFL E, 75.

[6] <#_ftnref6> In one of Li¡¯s ¡°poems¡± (it lacks the
classical rhythm to be called a poem by literary standards) titled
¡°Assisting the Fa¡± dated August 28, 1994, Li wrote: disciples
should be ¡°Determined to ferry all lives, Assisting the Teacher to
move the world; Helping me to Zhuan Falun, Upon completion, to move
among the heaven and earth.¡± The significance of these verses was
recalled numerous times in the recent confrontation between disciples
and the Chinese government.

[7] <#_ftnref7> It was clearly a strategy to evade responsibility when,
after this issue, the Falun Dafa Bulletin Board under the Falun Dafa
Research Institute virtually stopped functioning and let Minghui.ca to
be its mouthpiece. Though there are links to each other at the webpage,
Minghui was not ¡°volunteer-base site for exchange of
information.¡± The official site published the latest (March 25,
2000) bulletin on April 15, 2000, Minghui did it on the issuing day.

[8] <#_ftnref8> It is a strange sentence structure to make a serious
warning, by-the-way, in any language.

[9] <#_ftnref9> For specific numbers as cited by the Chinese authority,
see footnote 25, above.

[10] <#_ftnref10> See
http://minghui.ca/gb/0001/Mar/16/zhishenhufa_10-year-old_031600.html
<http://minghui.ca/gb/0001/Mar/16/zhishenhufa_10-year-old_031600.html> .

[11] <#_ftnref11> See Sydney E, page 4, where he suggested a reading of
ten thousand times.

[12] <#_ftnref12> In various English versions, it is translated as
¡°assistant¡± [to the Master], or veteran disciples (see YJ E, 1).

[13] <#_ftnref13> We had always considered Minghui.ca and Falundafa
Research Society the same organization. For example, an urgent
Falundafa Bulletin dated March 25, 2000 appeared on Minghui.ca on the
same day, but it was not on the Falundafa.org own site as of April 4,
2000, ten days after its first ¡°urgent¡± issue. In the Falundafa
site, there is a statement: ¡°Please only trust falundafa websites
(such as www.falundafa.org <http://www.falundafa.org/> ,
www.falundafa.ca <http://www.falundafa.ca/> , www.minghui.ca
<http://www.minghui.ca/> )
for important announcements or publications from Falun Dafa (Falun
Gong)¡± (http://www.falundafa.org/fldfbb/notice0120.html
<http://www.falundafa.org/fldfbb/notice0120.html> ).

[14] <#_ftnref14> Anonymous author from Beijing. March 17, 2000.
¡°Good People and Forbearance.¡± Minghui.ca.
http://minghui.ca/gb/0001/Mar/18/zuohaoren_ren_BJ_031700.html

[15] <#_ftnref15> The plural form is misused here. In Switzerland, Li
explained that the plural pronoun referred to ¡°a modern way of
address people in mainland China.¡± Then, he gave a different
conclusion: ¡°I feel that you all are part of Dafa, thus an element
of Dafa, I call you as ¡®we¡¯¡± (Switzerland C, 50).

[16] <#_ftnref16> A term Li borrowed from Tibetan Buddhism, where it
originally means a spiritual ritual in which the initiates received
blessing from the Buddha.

[17] <#_ftnref17> In recent claims by the disciples, the tests were
merely a utilization of exposing devils in and outside the Dafa. This
claim differed from those in the past where Li himself set up all the
testing events for disciples toward completion of cultivation (cf.
Anonymous Pupil in the US. 2000. A Clarification of Thoughts.
http://minghui.ca/gb/0001/Mar/17/zhengli-sixu-suibi_031100.html
<http://minghui.ca/gb/0001/Mar/17/zhengli-sixu-suibi_031100.html> .
After all the disclaimers from Minghui, I would still consider this a
trial balloon of doctrinal change to deflect dissatisfactions of some
disciples who had to physically ¡°forbear¡± the hardship in Hufa.

[18] <#_ftnref18> The Chinese words literally are: Dafa can never by
stolen. In the February 2000 version of the translation, it reads: Dafa
Can Never be Plagiarized. Significant of this latest translation of
Li¡¯s ¡°scripture¡± is the standardized translation of this
term, now it is ¡°scripture,¡± defined as articles to be
frequently read (JJYZ E, 53).

[19] <#_ftnref19> Li defended his charging a fee as the way to pay for
his travel expenses and for compensation of printing his Falungong
books. This was the Chinese government official charge against Li for
tax evasions, illegal business practice (printing materials after they
were banned), and profiteering through intermediaries.

[20] <#_ftnref20> See
http://minghui.ca/gb/0001/Apr/04/Hongfa_Texas2_040200.html

[21] <#_ftnref21> The creation of the civic group website ¡°Pipan
Falungong¡± (Criticizing Falungong, now defunct) originated from Zhao
Chengjun¡¯s friend dying from the belief of Falungong and refusing
medication.

[i] <#_ednref1> In ¡°Stability of Fa¡± dated June 11, 1996, Li
claimed the opposite: ¡°To correct the rising problems promptly, I
often intentionally write some short articles (called
¡°scriptures¡± by practitioners) to guide practitioners in their
cultivation practice. The purpose is to leave a stable, healthy, and
correct way for Dafa cultivation practice. The future generations for
thousands of years to come must follow in their cultivation the way I
have personally left if they are to complete their cultivation¡±
(JJYZ E, 33).

[ii] <#_ednref2> We should note this changing narrative of Li¡¯s
careers. He started with a claim of being the sole recipient of great
gong from ¡°masters in the mountains,¡± admitting the existence of
superiority of others. As years progressed, he retracted this story,
framing it as he taught his masters in their previous lives so that they
served as vassals for his ¡°first coming.¡± However, this theory
revealed a bigger problem to Falungong: Li could suffer knowledge loss
in reincarnation, which was not what an enlightened bodhisattva would
experience.

[iii] <#_ednref3> This is perhaps the most stylish, most theologically
revealing in all Li¡¯s writings, though we suspected that it was
¡°helped¡± by the god of time rather than Li¡¯s own authorship
(in another occasion, Li complained that his disciples were busy
comparing lecture notes taken on site and the published articles and
disputing the authenticity). Here, we will present a line-by-line
analysis of this piece (the italics are our comments).

A Dialogue with Time

The title ¡±dialogue¡± indicates a partner of somewhat equal
parts. This is rare in Li¡¯s doctrine, as he proclaimed and believed
by disciples that Li was the father of all gods. In all other places,
Li only ¡°instructed¡± his disciples, being the greatest being,
had no counterpart. However, Li considered that he could be at best
equal with time, though beyond universe. That is a dimension not
revealed in any other Scripture. In his Switzerland lectures, Li
claimed that the fastest speed achievable was that without time.

Master: What problems do you find my disciples to still have?

Li¡¯s question seems to indicate his ignorant of the
¡°problems,¡± however, this is not true as he wrote about the same
problems in previous pages¡ªsomewhat earlier than this piece.
However, as a beginning of a dialogue, Li seems to interest the god of
time to provide an analysis of his own problem. Therefore, we may infer
that Li considers Time as a (somewhat equally) omnipotent god, as well
as omniscient¡ªfor He is asked to do a job that look into the hearts
of people¡ªonly time would tell. Judging from the responses from the
disciples in Switzerland, the Time¡¯s answer generated great
interest. Li¡¯s later actions (and scripture) also revealed that as
Time went, some disciples would be eliminated.

Divine Being: Your disciples can be divided into two groups.

There is a clear cut in Time¡¯s analysis when his is looking at a
cross section. Obviously, Time has no gray area and transition did not
exist in history. It is odd that Time is looking from this perspective.

Master: What are the two groups?

Li continues to interest Time, or it is an irony as he shows a harsher
prediction than Time in the following lines.

Divine Being: One group is able to painstakingly make progress in the Fa
by following your requirements. This group is quite good. The other
group is attached to human matters, unwilling to give them up, and
unable to steadfastly make progress.

Here a question arises, especially in the connotation of the Chinese
text. The first sentence seems to indicate a separation between Time
and the Master (who is timeless) by noting ¡°your requirement.¡±
It implies the unique way of Li¡¯s teaching and it contrasts with the
comment by Time in the second next sentences.

Master: Yes, I¡¯ve seen it.

The Chinese text sounds like a present tense expression (now I see it),
instead of past perfect tense in this version, which indicates that Li
really did not know until this time, giving the credential to Time for
pointing it out. However, the overall ¡°scripture¡± collection
disputes this viewpoint.

Divine Being: You gave them a process for understanding the Fa, so some
people come with various intentions. After studying the Fa, most of them
are able to change their initial purpose for learning the Fa.

This seems to be confusion by Time caused by a misplaced punctuation by
the original author that escaped the translator. It should read:
¡°You gave them time to understand Fa. Though people came into Dafa
with various intentions, most of them were able to modify their
early-stage (initial) purposes to learn the Fa through the learning of
Fa.¡± Here, Time is the first one to note the effect of time, the
process, and the result. Time lets people to experience Dafa and
improve toward the Right goal through learning. Time is pointing out
the positive effect of time.

Master: Some of them have not changed yet.

The Master takes note of the negative, a group that Time pointed out
first.

Divine Being: Yet it has been too long a time.

It is unclear whether Time is blaming the master for incompetence or
indecisiveness. Or Time is unhappy with the over-patience Li has had
toward the disciples. It is significant that here Time himself is made
to be the impatient one, contradicting the traditional concept of the
aged, unchanging wise god. Another point is, Time himself does not
bring up the ¡°unchanged¡± disciples in the preceding dialogue.
Therefore, we may conclude that Li¡¯s Time was a rapidly changing
god, while Li reversed the role with Time.

Master: Yes!

Divine Being: In my opinion, there is no need to wait for those who
cannot become Gods. In fact, they can only be humans.

The English translation misled. The Chinese should read: ¡°I judge
he who cannot achieve godhead should not be prolonged, actually, he can
only be a human.¡± The new emphasis on ¡°prolonging¡± (not
waiting) refers to a more proactive plan of the higher gods and it
corresponds to the impatience of time, and a worse prediction from Li,
next. The ¡°he¡± here refers to an abstract collective, not a
singular.

Master: (talking to himself) In the human world, they are indeed lost
too thoroughly. They might have to end up like this. I¡¯m afraid they
won¡¯t even be qualified to be humans in the end!

A more closely translated version should read: ¡°In the human world,
they are lost (attached to, trapped) too deeply¡.¡± While Time
expresses impatience, Li expresses greater severity and anxiety. Time
in this context seems to be a god from another dimension, only concerned
with the successful disciples and hurrying the process. Time does not
see the future of the disciples. Li¡¯s talking to himself is a
challenge to Time¡¯s inability to see the future, a mistake Time
would make again in the next sentence.

Divine Being: Actually it¡¯s not bad to become humans in the new
world. Compared with those innumerable high-level beings in the universe
who have been eliminated by history, they are already incomparably
fortunate.

Picking up the new thread, Time mentions the ¡°New World¡± and
humans in the New World. This opens up a possibility Li did not reveal
before. In the past, Li insisted that only gods could live in the Falun
World. If Time refers to such a world as New, he misunderstands Li, for
Li claimed that he had created that world long ago. Therefore,
theologically, we may exclude this New World as the Falun World.
However, there are no previous mention or follow-up to this New World
containing humans in Li¡¯s Scripture. Again, Time seems to be more
concerned with space here and reveals a secret Li did not mention
before. We conjecture that Li is expanding his theory for the new
comers as the purgatory to the ultimate Falun World.

Master: I still want to wait for some time, see what they are like when
the more microscopic matter that undermines mankind has been cleaned up,
and then make a decision. After all, they have come to obtain the Fa.

The Chinese should read: ¡±¡for some more time,¡.¡± The
¡°they¡± in the last sentence refers to disciples. Li here
reveals a further plan of cleaning, that Time seems to be unaware of.
This is the benevolent aspect Li was trying to express, but it is
exactly this that Time as impatient about with no knowledge of Li¡¯s
future plan. Li reveals a blind spot of Time.

Divine Being: At present, in terms of this group of people, some have
come to study the Fa because they cannot find their goals in life; they
are attached to these notions which they are unwilling to change.

Here, Time is complaining the human attachment (life) of this group of
disciples. But Time does not distinguish the temporal order that Li
reveals in the next sentence. It is unclear from the Chinese what
¡°notions¡± Time refers to. From the context, we may suggest it
means the human notions, or common sense.

Master: There are more such people among new practitioners.

Li notes the temporal effect.

Divine Being: Some of them have come looking for the aspect of the Fa
that they consider good, but they are unable to give up the aspect that
prevents them from having a complete understanding of the Fa.

This is the most complex sentence. Time is playing a difficult logic in
the second half of the sentence. To simplify, there are disciples that
came to learn the Fa and pick up what they preconceive as good.
However, they stop there, reluctant to give up their attachments as
demanded by the Fa. In stating this, Time admits the incompleteness of
Li¡¯s teaching. Despite some have ¡°modified¡± their original
intent in the process of learning¡ªmeaning they are led into Fa by
something else, probably a claim in disguise (such as health effect,
etc.), others still persist to impose a different interpretation of the
Fa after some years. (The time concept is implied, not explicit.) That
is the weakness Time refers to from time to time.

Master: There are also such people among veteran disciples. And a most
outstanding manifestation is that they always compare themselves with
humans and with their own past, but fail to examine themselves with the
requirements of the Fa at different levels.

Li makes explicit what Time implies. This is the problem with
experienced disciples who were attracted to Fa for a very different
purpose than the new disciples. Referring to Li¡¯s stern warnings
toward the veterans, it becomes clear that Li is especially unhappy with
this group who still refused to be completely transvaluated. However,
Li himself changes what Time was discussing¡ªthe partial acceptance
of Fa. Li shifts to their behaviors in comparing with other peoples
(the Chinese text does not make such a distinction of human and
non-human in this context, it is more likely Li is referring to the
local leaders making comparison of themselves with other new disciples
to establish their moral authority) and their improvements thus far.
This group has stopped prematurely, according to Li.

Divine Being: These problems have already become very serious. It would
be good if they could manage to search within themselves for the things
that they have been able to find in others.

This is a clear mis-translation in the second sentence. It should read:
¡°¡Should it be good if they would judge themselves as they judge
others such and such.¡± Time is responding to Li¡¯s last
statement that the veterans are comparing themselves being superior to
others. Time is wishing an introspective evaluation for the other group
who has stopped progressing. The original translation led readers to
believe that there were some valuable things in others that they may
find if they look harder into themselves.

Master: It¡¯s time for them to become clear-headed so that their
environment can turn into one for genuine cultivation practice, and thus
they will be able to become real Gods.

Li ends this conversation with the problem unsolved. The original
problem starts with the division of disciples, the causes are the
different intentions of the disciples when they started practicing
Falungong. The hope is that they would modify these intentions after
learning the Dafa. However, the result has been somewhat disappointing.
Li may have blamed the environment (human nature) for this problem, but
other than threatening not to prolong any further, he could not change
the environment at that time. This passage only serves to remind
disciples that time is running out¡ªdon¡¯t blame me, but blame the
Time. In retrospect, Li intends to expose those ¡°shaky¡±
disciples as the numbers accumulate and it becomes a pressing task after
he left China.

The differences in this dialogue are the involvements of a deity Time.
He seems to contradict, again, the traditional image of time. He is
impatient, knows only cross-sectionally and could not predict. He seems
to be ignorant of the past, too. In fact, Li is the one playing the
real Time, knowing the past and deciding on the future while lacking the
knowledge of his disciples at that time, or he pretends to be.

[Non-text portions of this message have been removed]

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1. The Miracles: Cause and Effect
I do not talk about healing illness here, nor will we heal illness. As a
genuine practitioner, however, you cannot practice cultivation with an
ill body. I will purify your body. The body purification will be done
only for those who come to truly learn the practice and the Fa.

Li Hongzhi, (Zhuan Falun, 3)

Those who practice at exercise sites will have my fashen to cure their
illnesses. Those who study Dafa by reading the book on their own will
also have my fashen to cure their illnesses. …you have the
protection of my fashen, and you will not be in any danger.

Ibid.,, 128-135

When I spoke about the issue of futi, I already removed futi—no
matter what they were—from the bodies of genuine Dafa practitioners,
and I have removed all those things inside and outside their bodies.
When those who truly practice cultivation on their own read this Dafa, I
will clean out their bodies as well. …

Here we shall provide you with Falun, qiji, and all the mechanisms for
cultivation practice and so on—more than ten thousand of them. They
will all be given to you like seeds being planted in your body. …
After removing your illnesses, I will do everything that needs to be
done and give you everything that should be given. Then, you will be
able to truly continue your cultivation practice in our school until the
end. Otherwise, without giving you anything, it is only for healing and
fitness.

Ibid.,, 130-131

There are two theoretical barriers to a "miracle." First, the
Master should not make it, for it only postponed Karmic retribution;
Secondly, the disciple should not seek it, for it is an attachment.
Nevertheless, miracles are reported daily in the Falungong distribution
site Minghui. To categorize, the Falungong miracles included five
types: health maintenance, spontaneous healing, accident survivals,
levitation, celestial eyes, and clairvoyance. The first two are
verifiable by our commonsense, they could be described and tested. The
next two miracles are set in the context of the master's
intervention for protection and perhaps in deep trance. The last two
are beyond our common sense. Here, we briefly discuss the first two
miracles. According to Li's reports, they included curing cancers,
heart diseases, drug addictions, allergies, deformities, etc[1] <#_ftn1>
. Since these cases could not be independently verified, we tentatively
accept the facts at face value. But we question the causality: What
have caused these miracles?

What qualifies as a "miracle" should not be explained. However,
to capture a highly sophisticated audience Li and his disciples never
stopped explaining (or inventing) their miracles[2] <#_ftn2> . It's
interesting to observe that, although Li explicitly prohibited any
terminally ill and mentally ill people from practicing Falungong, he and
his disciples always claimed that Falungong had cured thousands of
terminally ill patients who became a believer after failed medical
treatments. However, it is general agreed in medical science that
testimonials and self-validating statements in lieu of controlled
scientific tests had no scientific value. It is well known that a
significant portion (about one-third and sometimes higher) of patients
could have spontaneous remission or response to placebo treatment (John
E. Dodes 1997). Recently, Dr. Lili Feng, one of Li's leading disciples
and an assistant professor of immunology in the Scripps Research
Institute, La Jolla, California, announced[3] <#_ftn3> , without
presenting substantiating data and disclosing the source of funding (it
is likely that taxpayer's or other private institution's money was
used for this research, also note that the English version of this
reported makes the institutions as the authors of this research, see our
selected bibliography for citation), that her laboratory has discovered
Falungong disciples have significant lower counts of neutrophil white
blood cells than "ordinary people," and suggested that was the reason
that "Falungong disciples never get ill." This result was obtained from
a very small sample size (17 Falungong disciples in the Southern
California areas with similar education and demographic backgrounds) and
apparently did not run any proper control, therefore it was dubious in
methods and invalid in its conclusion, despite being trumpeted as a
breakthrough of science according to Falungong principle. Even if this
result were valid, we could only surmise that Falungong disciples had
neutropenia, a disease that has abnormally low counts of neutrophils
that causes no symptoms yet. Such patients are still sensitive to
bacterial infections. The overall miraculous health claim is not
founded on a systematic tracking survey in a double-blind method. The
use of inductive verification based on biased sample selection is also
troublesome. It is more so when the author bended scientific principles
for theological purpose in this report. Such methods are not new in
Falungong.

When the "scientific" observations are twisted to fit the
theological needs, other health "miracles" supplied by the
disciples are even less rigorous in appearance. They did not require
much physical evidence but self-reported feelings of health. Since
thoughts are material in Falungong, they are consequently materialistic
gains in health. According to the last systematic report conducted in
1998 (in preparation of rapid expansion through advertising) by a
Falungong disciple in the Nanfang Hospital (a teaching hospital of the
First Military University of Medical Sciences, one of the best medical
institutions in China) of Guangzhou, though widely disputed in the
medical circle, Falungong disciples reported the experience of
spontaneous healing and are ability to cure diseases without medication.
The survey was based on about 10,000 cases collected at the
"practicing stations." Though studies of such, if accurately
carried out, would help either to falsify or to bolster Li's claims
to health effects, they are taken half-heartedly by other members of the
group. The researches are peripheries at best, and dangerous at times.
The danger is the implicit negation of the Master in the
"cleansing" process, a variable that the researching disciples
could not control.

Practically, performing miracles is a tall task for Li himself. He
promised but does not produce. In a videotaped conference in Changchun
in his earlier days (perhaps around 1995), Li refused his disciples
request to demonstrate the "four great gongs" (supernormalities)
that he alone possessed[4] <#_ftn4> , cursing his disciples for making a
monkey out of the master. Nevertheless, disciples are attracted to the
health claims, believing it at least as good as qigong.

To state that Falungong has the side effect of health benefits is
unchallenged in the western mass media. They have accepted the
meditation and yoga practices as an exercise method and equate Falungong
as a type of qigong. The interest reflects the searches for
alternative/ancient treatments under prevailing health concerns
worldwide. Falungong in this case takes the advantage of the positive
images of qigong in the west.

Recently, Li's spokesman Zhang reintroduced Falungong as a branch of
Qigong in his interview with BBS, despite Li repeatedly denied the exact
points in his writings. However, Such branding increases its acceptance
in the United States as it did in China in 1992. As reported, some
meditation practices may enhance one's health or the feeling of
health, thus may actually improve the overall physical conditions in the
mind-body relations.

If Falungong were a type of Qigong, it undoubtedly would be expected to
share some common characteristics with other types of exercises, such as
breathing control mechanism that may have health improvement effects.
However, Falungong lacks this process. Since medical research in this
area is thin and the controlling variables are frequently unobserved,
Falungong at best could not demonstrate superior health benefits than
any other approaches. Moreover, as Li always insists, Falungong should
be called Falun Dafa, which is not Qigong per se. Therefore, we are not
allowed by virtue of such fundamental difference to infer health effects
of Falungong by analogies of other Qigong. Moreover, the belief in the
health benefits by way of Li's teaching actually may lead to the
believers' premature demise.

This adverse causality is theoretically possible and should not be ruled
out because the number of repetitions to the contrary. Li always views
that the causation of disease is the effect of past karma, which could
not be removed (ZFL E, 71)[5] <#_ftn5> . Suffering from the retribution
is the only solution to release this "black material," paying
back the karmic debts. Seeking medical attention is only a delay tactic
that would backfire with increase harmful potency.

In addition, Li's formal rule forbids the disciples engaging in
curing any diseases with his Dafa (DYMF E, 33). The doctrine of
retribution even prompts a physician disciple to ask whether he is
violating the Dafa in prescribing medicines to patients. We have
sufficient theoretical doubt of Falungong's health claims even if
the cases are true. A miracle could not be produced without the
intention of creating it or receiving it. Both are explicitly denied in
Falungong (see ZFL E, 46, 133, 155, 210).

Li and his disciples tempted the prospective disciples and new initiates
with "miracles." This is evident in Li's scripture. But Li
denied ever doing so. Instead, he is so impatient with patients in his
earlier years of practice that it is reported he hit on a patient who
sought a miracle to straighten his backbones (he claimed it a success).

To conclude, there are theoretical and empirical barriers to miracles by
Falungong. They are not "allowed" without the violation of the
supreme karmic rule. They are unable to deliver without the
disciples' desiring them, invalidating Dafa. The widely accepted
health claims should be reexamined with care by the medical circle, and
cautions should be given to those believing, as Erping Zhang, Lili Feng,
and Gail Rachlin claimed to believe, that Falungong disciples would
never contract diseases.
2. Discussion
We have so far painstakingly documented the central doctrines and
behaviors of Falungong. Had the Falungong leader been a little bit more
forth coming in their theories, or the message been a little bit more
consistent, or the disciples and Li's representatives be a little
bit less evasive, we could had saved the previous space but a single
page and proceeded with our discussion on the necessary relation between
the freedom of expression and critical thinking. We emphasize this
problem in the context of the so-called Internet age and rapid
communities in cyberspace. We believe that a broadly defined open
society should be protected not only from the government's intrusion
on the individual rights, but also from the vocal and aggressive
collectivities—spiritual or secular—manipulating political
institutions and deceiving the public. In this aspect, politics are
necessarily involved.

Falungong pioneered a radical movement through "traditional"
spiritual methods with innovative communication networks. It is the
first mass based cult built on a network of personal contacts and remote
controls via telephones, fax, and instant mass communication through
Internet and the direct electronic anonymous communications it provided.
No other group has succeeded as Falungong did in using three
sophisticated layers of communication tools to exert control on the
activities and the mind of the disciples with such efficiency.

Cult observers and monitors are often challenged not only by the
theological disputes or the lack of prior legal constraint as the laws
are enforced here, but also by the difficult balance between the moral
demand to condemn irresponsible and immoral behaviors—such as
deception and suppression of individual freedom—and the liberal
doctrine of freedom of expression. Libertarians who treat the
activities such as Falungong as purely a matter of freedom of beliefs
and consciences, therefore their individual and collective behaviors
should be protected. It becomes more so when the protected are
considered as the weak, the oppressed and the prosecuted. In this,
Falungong has played an outstanding role portraying itself as the
embodiment of traditional Chinese culture and virtues, contrary to the
disadvantages Schechter (2000) identifies with Falungong. As critics of
cults, we must satisfy their demand by demonstrating that such freedom
and liberties are only realistic within a range of choices. To use a
popular phrase: one's freedom ends where it meets other's
freedom.
Is Falungong Part of Chinese Traditional Culture?
This question is often raised in the defense of
multiculturalism. Its position is, when some forms of expressions from
other cultures are introduced into the host society, it enriches the
contents of the host culture (see Kelly, D. 2000. for a discussion of
the five different modes of interactions, cf. Kukathas, C. 1998. for the
possible conflicts among the groups). Therefore, our first discussion
deals with the positioning of Falungong in the Chinese and/or Buddhist
culture.

Falungong insists on being, or is accepted by the western
media as, a part of the Chinese tradition, blending Buddhism, Daoism and
Mysticism. Is it part of the Chinese Tradition? The simple answer to
this question is affirmative, but the question is: which part? We have
not claimed that all traditions are wise or all traditional practices
are helpful to current problems. Some practices disappeared (such as
the "rain prayers") because we have better explanations for
their causalities, other are eliminated because of gradual emphasis of
humanistic values in the history. In the Chinese history, some
"traditions" are even considered cruel thousands of years ago,
reflecting a critical humanist element in its culture (Confucius himself
started this tradition by decrying the practice of imitation human
sacrifices). In Falungong, the humanist tradition is absent—humans
are at the bottom of the despicable state and will be destroyed totally,
eventually and regardless. Evidences do not support Falungong as part
of the Confucian tradition no matter what labels it has adopted.

Another major claim on tradition by Li is that Falun Dafa being the
whole of Buddhism, while other Buddhist schools belong to the minor part
of the whole—less than ten percent. Furthermore, Li claims that
even the Buddha did not represent the completeness of Buddhism. He did
not or is unable to reveal the Falun Paradise, a clear indication of
deficiencies. In the recent years, Buddhists have strongly disputed
Falungong as part of Buddhism. They found the Falungong doctrines
incompatible with the Buddha's teaching such as the in the use of
medicine, human as equals in Buddha-nature, and the importance of
compassion (Chen 1998; Zhao 1999; Beizhi 1999). Daoists also question
the "belonging" of Falungong. Qigong (a surrogate of Daoism)
masters including Yan Xin have not recognized Falungong as Qigong. In
fact, Li himself denied being part of the Qigong schools. What
tradition, then, is Falungong? Judging from the folklore storytelling
in Falungong, we suggest that it has inherited and preserved the mystic
"fox, weasel, and python" part of the tradition where spirits
wandered on the earth and intermingled with humans and animals. The
difference is that Li does not see humans, animals or spirits (which is
a confusing term since Falungong considers everything as material)
benignly when the traditional folklores included spirits from both
sides. Instead, Li considers a portion of human race being possessed
(futi) by either the evil spirits or the evil aliens. We admit that
Falungong has carried on this part of the Chinese tradition to a wider
audience and promoted it from folklores to a theology. On the other
hand, Falungong is innovative enough to incorporate the sci-fi tradition
of the western popular cultures. Li repeatedly tells the tales of the
Atlantis, the Pyramid, the UFO's, extraterritorial beings (the
corrupted ones), the "numbered" computer users whose bodies are
taken over by aliens. In this respect, Falungong has shared some traits
with the so-called New Age groups, such as the Heaven's Gates,
excepting Li has extra extraterritorial phobia. Through over a thousand
pages of the scripture, we have yet to find anything positive about life
outside the Falun paradise, which Li does not describe either.
Does Falungong Contribute to Cultural Diversity and Tolerance?
Another frequently used defense to support the spread of
Falungong is the principle of tolerance, similar to the multicultural
understanding of different perspectives of cultures, but weaker in its
demands on the host. This position is coherently part of the social
tolerance and the appreciation of the richness in the different
humanistic perspective. Undoubtedly, Falungong adds something to our
(Eastern and Western) cultures: the aliens roaming on this earth after
the universal purge by the Master; the principle of everything being
material; the universe having three moral characters; all other gods
being minors; medicines prolonging karmic retributions; and most of all,
the Falun Paradise being the new location for ascension. However, we do
not equate "addition" with richness. In fact, some of the
"aliens" stories told by Li are so similar to the film
"Progeny" it could be easily taken as a script copy from the
film. These additions can hardly be considered as "richness"
because they do not provide innovative solutions to our problems, nor
are the perspectives honoring humanity. Empirically, from the
eight-year practice of Falungong, some of the above "additions"
proved to be fatal to some followers. Nevertheless, it has always been
a matter of free choice for those who elected to follow Li's
doctrines, including refusal of medication at critical times. But it
must be stopped there as an individual choice, for imposing the practice
of Dafa through political mechanism or deception would endanger
liberties of other individuals and groups. As we have shown above, Li
and his disciples attempted to accomplish their goal by using the
political apparatus inside and outside China either through
misrepresentation or the infringement of others rights (see the
discussion of Li's advice to his disciple in educational profession
to substitute the curriculum). The doctrines of intolerance explicitly
advocated in Li's Frankfurt and Switzerland lectures and derived
from the general theories should not be considered simply for the sake
of "additions." If we disagree to the position that Falungong
positively contributes to cultural diversity, should it be tolerated as
an institution?

We here encounter a classic problem of tolerance: should tolerance be
exercised toward intolerance, or should intolerance be tolerated? Or
does relativism mean every theory, and practice is to be equal? Our
answers are negative. As we have demonstrated above, the theories and
behaviors of the Falungong Master and some disciples reflect a
deep-seated belief of elitism (superiority of the chosen), racism
(against biracial at least), and bigotry (condemning homosexuals to the
harshest punishment). Tolerance in any forms or shapes of such only
means intolerance to others. While these speeches may be shielded under
the First Amendment[6] <#_ftn6> , we do not have any reasons to keep
silence or revere them as "scriptures" for the fear of offending
the Falungong disciple's beliefs. Multiculturalism does not mean
that mislabeling, mis-teaching or miscommunication (in short,
dishonesty) should be ignored under the shield of incommensurable
paradigms, a dogma criticized by Barnhart (1992) for its ignorance of
basic humanity. Moreover, it requires the cultures to be open, and
exchanges of ideas take place. On the contrary, Li's indoctrination
leaves no room for (or a crack to slip through) open discourses—not
even within the group[7] <#_ftn7> .

Liberalism cannot defend itself without activists and active criticism.
Diversity only succeeds when diverse groups coexist peacefully. It will
not be diversity when one group attempts to replace other groups with
political means and the misrepresentation of political means to build up
its hegemony. Therefore, Falungong as a public institution should be
open to the public discourses. Unfortunately, it is difficult to
foresee Li would become a little bit more responsive. On May 2, 1999,
Li declared that he would not grant interviews to reporters any more if
he found out that they did not cooperate with him in the message.
Moreover, since Falungong denies any existence of an organization, or
its leader's power, it is building a closed system that no public
discourse can be carried out. To the critics, the feeling of
discoursing with Falungong disciples is often similar to that of talking
to walls, or an answering machine. However, we are encouraged that
those who persisted in discussions are able to solve the problems
themselves, resulting in leaving Falungong.

We suggest, as a personal belief Falungong cannot be regulated.
However, as its past behaviors have indicated, it should be regulated as
an institution, and their responsibilities should be clarified.

[1] <#_ftnref1> Another type of miracles is survival in accidents. Li
reports this category in his core scripture (see ZFL BJE, 64, 77)

[2] <#_ftnref2> This is the reason Minghui issue a warning to the
disciples: Don't seek truth from this site. It is for the new
initiates or non-believers, when they publish this kind of reports. The
writers of such reports also took the hint. At every paper, there is a
disclaimer: it is only personal experience and does not represent Dafa.
One has to wonder, how many stories together will represent Dafa?

[3] <#_ftnref3> See <
http://www.minghui.ca/gb/0001/Apr/02/shizhongxing_cell_040200.html
<http://www.minghui.ca/gb/0001/Apr/02/shizhongxing_cell_040200.html> >
for details.

[4] <#_ftnref4> There is now no mention of Li's personal gongs in
the new edition of Zhuan Falun and China Falungong. It first appeared
in the "introduction" of the first edition of Falungong, in
Chinese.

[5] <#_ftnref5> Li's passage was a misunderstanding of Buddhism
when he said that the Buddha would cure all diseases at once for all
human but chose not to do so.

[6] <#_ftnref6> The recent introduction of hate crime legislation is a
significant step toward a standard, yet to be tested in courts, to
regulate such speeches.

[7] <#_ftnref7> The most recent example was the exchange between Pang
Shanshan of Hong Kong and Li Hongzhi, who demanded Pang stop her planned
celebration of the Dafa from May 6 (the starting day of Falungong eight
years ago)-11 (Li's second birthday), two to seven days ahead of his
own celebration. (See Attachment Appendix 5)

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Freedom and Human Rights
The most seriously considered defense of Falungong in the
United States and parts of Europe is the concerns for human rights of
the disciples and their freedom to choose their beliefs. Some
politicians and journalists have persistently argued that the physical
and spiritual well being of the disciples should be protected from the
political actions in China. Existing scholarly studies have clearly
identified linkage between regime types and general human rights
conditions (Poe and Tate 1999; Zanger, S. 2000). To the apologists of
Falungong, its cases add confirming observations.

Under such conditions, it is no surprise that when Falungong exhibited
its political oppositional behaviors, the special treatments[1] <#_ftn1>
it had previously enjoyed for several years discontinued. It appears
that the collective existence of Falungong has been successfully
outlawed inside China despite five known attempts to reorganize[2]
<#_ftn2> in the past one year. At the same time, the Falungong
leader(s) has been insisting upon the improvement of the human rights
conditions for the disciples as a collectivity, urging them to
self-sacrifice (as a measure to test their resolute and faith) in order
to bolster this demand. On this subject, we share their concern from a
different perspective. Our concern here is for the human rights
conditions of the disciples as individuals. Such rights should be
equally applied to everyone regardless to one's political beliefs or
"spiritual" choices.[3] <#_ftn3> According to the
conceptualization of human rights widely used in Political Science, it
converges on the quality of personal integrity regardless of the
political environment (Blanton 2000; Poe and Tate 1994; Poe et al. 1999;
Zanger 2000; cf. Feinberg 1973: 84–97 and Symonides 1998 for
different concerns discussed below).

This personal integrity quality differentiates itself from other
elements of human rights such as political rights and civil liberty.
Though these two elements are important, they belong to the
institutional and structural elements of the polity and it is not the
subject of discussion in this paper. Moreover, it can never be
overemphasized that rights are only exercised by the individuals. John
Rawls in The Law of Peoples (68), as understood by Charney (1999),
considers that the concept of "human rights" as
"fundamentally individualistic in two related senses. First, they
accrue to individuals and only to individuals rather than to individuals
as members of `corporate bodies': they protect individuals
against the actions of any and all collectivities. Second, such rights
give to the individual who possesses them what H.L.A. Hart has called a
kind of `sovereignty' over her moral world: to have a right is
to be in a position to impose a duty on a collectivity or a political
regime—any political regime—to act in certain ways toward the
possessor of the right" (Charney, E. 1999, emphasis added). The
Rawlsian principle broadens the obligation to include the behaviors of
any collectivity. This inclusive perspective covers areas not reached
by the political conceptualization of human rights. It protects the
individual (by assigning rights) not only from oppressions by the larger
political machines by also from the more pressing and immediate
violations by the smaller collectivity. On the other hand, the
collective rights fall into the "cultural" category (Symonides,
J. 1998). Its claim on legitimacy is subject to evaluations according
to its contribution to the problem solving.

We have discussed, above, the cultural value of Falungong and disputed
its alleged contribution to the enrichment of cultures making it worthy
of special protection and free from criticism[4] <#_ftn4> . We believe
that Falungong does not belong to the cultural rights deserving
affirmative policy of the government. Nor is it a heritage demanding
civic admiration. On the contrary, we have noted the adverse effects of
Falungong in the destruction of traditions by misusing and misapplying
traditional labels. Concerning the personal integrity of the disciples,
we are interested in how the Falungong collectivity affects their mental
well being. As Singer points out, cults create anxiety and fear causing
traumatic experience among their members (1996, 137, 151, 272-3). Such
psychological conditions have long been considered detrimental to
personal integrity. In the 44 cases she treated as a clinical
psychologist, Singer identified that the harmful effects spilled over to
other family members, making them victims of the cult (Singer 2000)..
Regardless of the sources, including that from the political machines or
from collective pressure, mechanism—be it a state, a group, or the
controlling leaders of such organizations—increasing fear and
anxiety should be considered as decreasing personal integrity. This is
effective because of the pyramid structures within Falungong.
Structurally, like many other cultic organizations, there is no
mechanism for the members inside Falungong to influence the
collectivity. Li has preemptively removed any possible channels to
leadership at the local or regional level and established a one-way
communication from himself downward. (This is reflected in the
re-organization of www.buhuo.org <http://www.buhuo.org/> , a North
America Falungong website, after it mistakenly published a piece from a
disciple who questioned the authority of Minghui in mid-May. On May 23,
2000, www.buhuo.org <http://www.buhuo.org/> is "merged" with
www.xinxing.org <http://www.xinxing.org/> under the direct control of
Minghui.org. Similarly, the www.falunwitness.org
<http://www.falunwitness.org/> now only re-transmits Minghui.org.) The
Internet community in general is mostly anonymous, thus relatively free
in terms of the exchanges of information. In contrast, the employment
of the Internet inside Falungong serves a completely different function:
to control and to intimidate. The Falungong forums[5] <#_ftn5> are the
places to continue the "experience sharing" among the
fundamentalist and well-disciplined disciples. Any deviating opinions
will be immediately censored, and no doctrinal questions are allowed.
Similarly, the <Minghui.org> is an organization of "information
dissimilation," responsible for issuing new scriptures on Li's
behalf and coordinating worldwide activities. It also, in the name of
being an organization of volunteers, provides a shields for the Falun
Dafa Research Institute—the formal organization. Repeated attempts
to contact Minghui (a website run by Ye Hao of Canada) via e-mails by
one of the authors are responded with a standard disclaimer. They are
"servers" or "volunteers" that only functioned to
maintain the web pages publishing materials volunteered by the
disciples, and they are not vested with any authority. However, it
continued to publish scripture volunteered by Li from time to time and
issued notices of the Falun Dafa Research Institutes. On May 13, 2000,
it initiated the first "World Falun Dafa Day," an act expected
to repeat every year as a measure to maintain its institutional
integrity.

Since its inception, the messages carried by Minghui are increasingly
threatening and ominous. In the past two months (April and May of
2000), it carries more reports of large-scale calamities than
"experience sharing" articles, implying "The vows of Gods
throughout history are being fulfilled" (JJYZ E, 82) in punishing
the human race. The negative portrayal of the human society reduces
members' individual freedom by restricting their choices of
associations. It reduces their exposure to new ideas, scientific
knowledge, and experience in life styles. However, the greatest threat
comes from the increasing pressure from Li and his immediate followers.

On May 22, 2000 Minghui issued a 14-line verse composed by Li on October
12, 1999, after an unprecedented exactly ten-month official absence.
Six lines contain overt threat to the disciples: "Winds suddenly
change and the sky is about to fall. Mountainous raging seas and
vicious waves come. … Shipwrecks and broken masts—Escape for
life. The waves wash away the wretched and reveal the golden. It is
about life and death—no boasting. … When the final truth is
revealed, the heaven and earth will be empty[6] <#_ftn6> ."
(http://www.falundafa.org/script.htm
<http://www.falundafa.org/script.htm> ). The message is clear: Choose
me or eternal death. To those who had any doubts, they now fall to the
"wretched" washed-away group. Damnation would be waiting for
them, reinstating a threat issued on July 23, 1999 ("The promise of
god is fulfilling") and a milder omen in the "Conversation with
Time".

We consider it a violation of human rights when the personal integrity
of individuals is threatened by a political regime. The same principle
should be consistently applied to collectivity, especially when it has
an authoritarian ideology and structure (see Switzerland, 6, where Li
says: "About the issues of human's attempt to control one's
destiny. People want to make democracy, actually people can never
control their own destiny. Gods control it.") Therefore, we
consider that verbal assaults by Li on his disciples, combined with its
structural authoritarianism are serious threats to the personal
integrity of the Falungong followers. The latter is a more immediate
concern to the disciples here. We can imagine an objection raised by
the Falungong defenders: everyone is free to leave, thus their personal
integrity is not compromised with such an option. Both theories (Singer
1996, 266-272) and evidences (Hassan 1988) have shown the tremendous
difficulties in leaving cults. In Falungong specifically, given the
close-knit community in the place of its origin, and the
"isolated" community it builds outside of China, the barriers
are even higher for members to leave. We have witnessed vicious verbal
attacks on "Ru Feng" and many others who announced their removal
from Falungong[7] <#_ftn7> .

We are reminded that all cult memberships are "free" because
they do not have the institutional authority (such as police and the
court) to compel behaviors. However, the usurpation of vested
institutional powers of the Falungong disciples to promote the Falun
Dafa clearly presents the danger to personal integrity of the public.
We believe from our reading of Li's books and the behaviors of the
disciples that the Falungong collectivity at least diminishes, or even
destroys the personal integrity of the members.
Politics and Falungong
As one of the authors had argued that it is not unusual for
large groups to use political institutions for aggregated interests
(Deng 1999a), the trouble we have with Falungong is the
mis-representation and misuse of the political institutions. Before
1999, Li and his disciples used the Chinese governmental institutions
for legitimization beyond what is accorded to a "sports and
health" association. They mobilized different political
institutions to suppress critical press, blatantly took over public
facilities and other properties. Since 1999, Li and his disciples
collected "proclamations" in an open society and turned these
"procedural" recognitions into "substantial" official
sanction (Rahn 2000). It is another side of the same coin that Li
played well in China.

By using and mis-representing the various government's
"proclamations" and "recognitions" it had obtained in
the United States as surrogates of official sanctions, Falungong has
demonstrated its aptitude to use political tools effectively. Except
the dishonesty (such as their translation of the Illinois award, which
did not express what the disciple-translated Chinese version did—a
praise of its "upgrading spirituality") in re-introducing these
"awards," there is nothing extraordinary in seeking public
acknowledgement. It has been sought after and easily obtained by many
other groups, such as the Unification Church of Rev. Moon's. In
addition, such activities are part of the tradition Li established since
the first introduction of Falungong in Changchun. He started by
associating himself with publicity events hosted by semi-governmental
organizations (the China Qigong Association) by portraying himself as a
"star" at conferences. It should be our concerns not because of
the number of "proclamations" it had collected—we cannot
second-guess the operations of local governments in the United States,
but it should be our concern how they are collected, repackaged
(translated) and used to the audience. Even to some residents in the
United States, they could not or chose not to distinguish these
"Proclamations of Li Hongzhi Day" by the city or state
governments' public relations routines and the legitimization or
sanction of beliefs (Rahn 2000).

There is a need to alert public institutions of the doctrines of
Falungong, Civic groups should respond to such manipulations of
political machines. One such approach is to strengthen the archives of
watch groups such as the American Family Foundation, to include
materials related to Falungong. Another is to ally with other civic
groups, such as the civil rights activists, gays and lesbian
organization in combating Li's hateful messages.

In conclusion, we do not intend to debate the validity of various types
of liberalism or the alternative approaches based on the argument of
common good. We do want to point out that the liberal principle should
be critically applied to safeguard itself from its demise. We should be
alert to potential dangers to the open society. We have also noted that
Falungong is never a tolerant practice in its social and political
understanding, despite its sometimes translation of Ren as tolerance in
its label. To indiscriminately apply liberal defense of the freedom and
liberty for any type of beliefs should also be ensure that criticisms of
such beliefs are protected. That is, liberalism should not be the
shield for cultic activities. Otherwise, this lends to the
impracticability and contradictions in the discussion of appropriate
public policies. Liberal use of the rule of absolute tolerance in
protection of a potentially dangerous mass group, even the results
include some foreseeable but yet actual harms, may end liberalism as it
is.

Often, Falungong has manipulated the liberal press into believing that
liberalism should not only protect the liberty of thoughts and beliefs,
and their expressions, but should do so regardless of the forms of
expression or at the expense of violating legal constraints. This is
where we strongly disagree with some of the defenders of Falungong such
as Hu Ping (2000).

Our foremost specific concern is the case of medical science. We agree
so much that we should tolerate various kinds of personal beliefs, as
long as they may not harm other individuals in their execution of the
beliefs. Should this boundary be violated, the persons and collectively
the group should be held accountable for the consequences. Obviously,
discouraging others from seeking appropriate medical treatment should be
considered as harmful behaviors. This would become a public health
issue when such "options" are exercised by disciples in medical
professions. We must be convinced that the Hypocrates Oath is still the
overriding belief when a disciple is prescribing medication and not
violating his/her beliefs in Li. Moreover, we need the assurance that a
disciple physician would be examining the patients according to the
"ordinary people's" standards, or those followed by the
medical profession. As Li has led disciples to believe and practice
health recovery through practicing Falungong, and explicitly prohibits
treating illness with his Fa, it becomes our concerns as to whether his
disciples in medical profession would extend such a principle as to
accumulate De. Since there is no existing religion having such a
doctrine, we have yet to see a corresponding policy to deal with this
issue of public health. Moreover, it is unforeseeable that Li would
make such an amendment despite his claim of "utmost conformity to
human society." It should be the public concern that Falungong
disciples should be allowed to practice medicine.

Our second concern is the openness of Falungong. In the past, extreme
cults with a large base are rare. Though Falungong itself does not
portray any hints of mass destruction tendency as that of the Aum
Shrinikyo, its threat comes from a different source. Despite Li's
repeated denial of political intentions, there are behaviors that
pointing to active suppression of inside and outside dissent. Some of
their activities had demonstrated that Li did not accept a liberal
principle of criticism, and did not take suggestions and supervisions
benignly. Instead, Li would counter any criticism with a threat and
acts of mass demonstration, actively suppressing any oppositions with
the mass number under his direction. Given the fact that Falungong had
a large mass base indoctrinated with intolerance ideas, having the rapid
mobility of an efficient organization, and having demonstrated its
political ambitions, the real danger is the lack of freedom to criticize
Falungong in China. This may seem to be strange when the government is
busy enforcing the laws to outlaw Falungong. However, criticism of
Falungong from civic groups and religious circles are rarely publicized
in mass media, except the Internet (though some of them are even blocked
simply because they criticized Falungong). It would be like allowing a
theocratic demagogue a free hand in achieving its religious and
political ambitions, while ignoring, suppressing, or repressing outside
criticism. A takeover of policy by Falungong would pose a clear danger
of potential religious prosecution—it is possible, if the membership
is as large as it claimed and the positions of the members are as
crucial as they revealed. Its theological attitude toward minority
groups, such as gays and lesbians and the majority groups, such as
computer users, clearly would lead to our demise once Falungong
prevails. It should be hard for liberalism to defend the ideology of
intolerance.

In terms of overall policy, while the authors agree that
individual's belief, religious or not, should be a private matter
protected under the controlling laws, we also take note of the clear and
present danger of some practice of Falungong: its self-destructive
behaviors, its irresponsible social behaviors, and its deceptions to the
disciples and the general public. We have reservations to the idea of
allowing Falungong to regularly (in fact, daily) occupy public space for
their "belief" activities as they used to do—a privilege
that other groups did not enjoy. Conceding this "regular" and
prolonged (several hours a day, just in the rush hours) use of public
land, given the shortage of urban space in China, is equivalent to a tax
subsidy to this group and depriving others equal access to the same
facility. In addition, the most important problem is its persistent
relegation of responsibility, taking the advantage of "loose"
organization and no responsibility. Such a structure gave rise to
extreme groups within the fringe group. Internally, despite Li's
repeated warnings, "fake "scriptures"" continue to appear,
including some suggesting mass suicide. This produces additional
confusions both to the disciples and outsiders.

We need to be alert to cultic activities. As social scientists have
long been aware of the interference of the observer in investigative
studies, a direct observation of cults seldom generates useful
information. The lack of direct observation can be compensated with
some other methods used by social scientists. One such method is that
used by many studies of fringe group activities. We believe that a
balance between moral responsibility and protection of individual
liberty can be achieved. Some authors have explored such an approach.
In "A Naturalist View of Religious Conversion," J. E. and M. A.
Barnhart provided a meticulous description and analysis of the "new
birth" phenomenon in the United States. The groups of interest are
then mostly considered as "cults" though these authors purposely
avoid such a term. They suggested some methods to understand the
conversion experience and the groups' recruitment tactics (1981,
148-157), evaluating their honesty, their indoctrination and room for
future correction. According to these guidelines, we would like to see
the Falungong debate carry out in such a manner: expose the dishonesty
of Li's recruitment tactics, make the leader(s) clearly identify
their theological (a god or a human) or organizational positions, and
make them clarify their responsibilities. We shall morally condemn its
opposition to open-mindedness, and the tactics to suppress opposition
from other groups. We shall also prohibit its use of public resources
(such as public schools) to promote its doctrines.

Finally, we must explore a multi-disciple method to cope with the
multi-facets of the cultic activities. There are three reasons. First,
cults of the millennium are often cloaked with the labels of sciences.
Some claim to be the scientific methods of management (Scientology),
some pretend to be miracle makers (Falungong), while others are spilling
"public health" management techniques (Unification Church). In
the case of Falungong, most of the contentious facts are related to the
health and medical claims. Without the knowledge of medicine or biology
(in case of the study of the human body), the analysis of facts will be
incomplete, or our argument will be weakened when professionals such as
Dr. Lili Feng present a "scientific" discovery that does not
conform to scientific principles but using the prestige of the
institutions they are associated with; or as Zhan Jingyi did to claim
the "Yuanshen" observation method and substantiated it with
known chemical formulae. The second is the complexity of the legal
constraints. While legal scholars have successfully defended the
legitimacy of cultic researches, other areas need further explorations
that involve broader knowledge. Cults in the millennium operate under a
global environment with rapid mobility. An anti-cult organization based
on one nation only is often disadvantaged in competition with the cults.
Some cults may take the legal loopholes in one country and appear to be
a civic organization in another, without changing its doctrines. The
third reason is the increasingly open activities of cults. Cults of the
millennium tend to come out from secrecy, more skilled in using
publicists and media tools, political resources, and legitimization
procedures. Like the Jim Jones of the 70s, cults are now again in our
midst. They openly operate as benign civil societies, taking the
tolerant constitutional protection of liberties given to religion.
Some, such as Falungong, even deny themselves as religions and refuse to
be regulated in the principle of the separation of religion and the
state. Or they choose to claim to be a super-religion. While laws and
courts are always reactive to facts, the protection of the general good
must be upon other civic groups who are equally equipped with the
political knowledge. Therefore, in addition to the traditional forces
composed of psychologists, theologians, and legal experts; anti-cult
organization of the millennium needs to include natural scientists,
political scientists, communication specialists, and medical
professionals in a global network.

[1] <#_ftnref1> This refers to the tax exemption status since 1992,
including the "internal" sales of books and Falun Emblems and
the conspicuous existence without legal registration from 1996 to 1999.

[2] <#_ftnref2> The first was immediately after the enactment of the
regulation banning Falungong on July 20, 1999. The second was the small
organized protest during Kofi Anan's visit to China. The third was
the New Year's Eve attempt to "press" their case with the
public. The fourth was a repetition in the Chinese New Year. The last
one was on the one year anniversary of the April 25 gathering around
Zhong Nanhai of Beijing.

[3] <#_ftnref3> It should be noted that Falungong does not recognize
"spiritual" nor choices. In this regard, it propagates a
all-material deterministic doctrine.

[4] <#_ftnref4> One of the policy demands by Falungong was the
allocation of scarce public land, at their choice, for their daily
gatherings and free from financial charges such as taxation from the
sales of the scriptures through "internal" publication channels.
They ground such demands on the premise for cultural preservation, that
Li embodies the traditional cultures of the world. This contrasts the
ongoing debate of ceremonial whale killing by the North American
aboriginal tribes as a method of cultural preservation. Thus comes the
question of the qualification to be a culture.

[5] <#_ftnref5> Such as
http://omniboard.hypermart.net/falun/mainpage.pl
<http://omniboard.hypermart.net/falun/mainpage.pl> . with as
disciple-webmaster monitoring every post.

[6] <#_ftnref6> The official translation was released on May 25, 2000.
We consider it a "watered down" version, as in many other
translations.

[7] <#_ftnref7> It took place in the months of April and May over the
"Beliefs" forum (www.fojiao.net <http://www.fojiao.net/> ). In
the Falungong forums run by the disciples, It is a standard practice to
suppress any dissent or questions of the doctrines.

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Table 1 The Location of the Reported Death Caused by Falungong

Refusing Medication

Death while cultivating

Poisoning

Jumping

Hanging

Drowning

Electrocution

Burning

Cutting

Rail-track

Self-mutilation

Refusal of food

Others

Remarks

Total

Shandong

160

4

11

2

8

3

1

1

1

1

192

Henan

80

2

3

1

1

1

88

Sichuan

76

2

1

1*

4

1

1

1

Jumping from a cliff

87

Liaoling

76

1

10

87

Hunan

78

1

1

1

2

2

85

Helongjiang

74

1

2

2

2

1

82

Chongqing

72

1

3

1

3

80

Guangdong

63

3

2

1

1

2

72

Hebei

51

4

1

2

5*

1

1

1

drowning in well

66

Jiangxi

64

64

Hubei

56

1

2

3

62

Beijing

53

2

1

2

1

59

Jilin

38

14

1

5

58

Guizhou

45

3

1

1

50

Anhui

41

2

1

1

2

1

48

Jiangshu

40

1

1

1

3

46

Xinjiang

21

1

22

Hainan

13

7*

Traffic accident

20

Yunan

16

1

1*

Jumping from a cliff

18

Shanxi

13

1

1

2

17

Fujian

12

2

14

Shanghai

13

13

Shaanxi

11

2

13

Guangxi

12

1

13

Mongolia, I.

10

1

1

12

Tianjin

8

3

11

Zhejiang

9

9

Gansu

7

1

1

9

Ningxia

6

1

7

Total

1218

41

21

22

24

18

1

4

2

3

2

8

40

1404

Source: People's Daily. March 20,2000.
<http://www.peopledaily.com.cn/item/lhz/t4.html>

Appendix 1 Terminology

Bairi feisheng ç™½æ—¥é£žå ‡: Ascension in broad daylight. A
Daoist term to describe the ability to levitate. In Falungong, it is
the final stage of Completion of Cultivation that Li promised to
disciples that the Master would send them to the Falun Paradise
(Switzerland C, 53).

Benti æœ¬ä½": Originally a term in Chinese philosophy referring to
the "self-body." Often, it has a metaphysical connotation. In
Falungong, it becomes "one's own physical body and bodies in
other dimensions" (ZFL E, 386). It refers to the multiple existence
of the "self."

Dafa å¤§æ³•: The Great Law. In Buddhism, it refers to the
principles of the Buddha's teaching, however, it is rarely used as a
titled term. In Falungong, Li employs it with a linguistic connotation
to Buddhism, which is also known as Fofa, and to Daoism's Dadao (the
Great Way). The Daoist symbol ¡ is incorporated into Falun Dafa[1]
<#_ftn1> .

Deå¾·: Literally means virtues. In Daoist, Dade, the "Great
Virtue" refers to the realization of the "unnamed" Tao.
Shangde means the noble spirits of man. Both refer to the temperament
training of the exercisers. In Falungong, "De" means a white
material[2] <#_ftn2> to be intermediated by the Master, absorbed by the
Falun (wheel) planted in the bodies of the disciples. (ibid.,, 43)
There is a fixed amount of "De" in the Universe. disciples can
obtain "De" through "cultivation" such as suffering
(Ren) abuses, being tested by the Master-minded crisis (Fanan), etc.
Cf. Ye and Yeli or Karma and karmic forces. "De is a material
gained by our eating bitterness, enduring blows (strikes), doing good
deeds" (ZFL C, 14). However, disciples cannot generate "De"
(virtues) by simply practicing. "To practice is your (disciples)
business, the gong is with the Master" (cf. ZFL E, 30).[i] <#_edn1>

disciples å¼Ÿå : disciples, literally means "younger brothers
and sons," a familiar term usually adopted by Buddhists and Daoist
in referring to initiated followers. In Confucian school, it refers to
the pupils of particularly well-known scholars or founders of schools of
thoughts, signifying the scholarship lineage. In Falungong, it
emphasizes the dependency on the Master, and the worship of the
"Master-Father." Often, it is translated as practitioners,
cultivators, students, or pupils.

Duren åº¦äººï¼šOften as æ¸¡äºº in Buddhism, meaning "to
ferry" to the other side (of bliss) by enlightening to the four
Noble Truth, through the eight "Right Practice." In Falungong,
it is the power of the Master to "send off" disciples,
physically, upon Completion of Cultivation, to the Falun World. Only
the Master has this ability.

Fa æ³•: Law and principle, which originally means both the Law
(patterns) of Nature, and the Law of Divinity such as in Fali
æ³•åŠ› (literally the force/energy of Fa, but it often means
supernormal power). In Falungong, Fa inherits both meanings, but with a
personality, that the Law is personalized in one person, who in turns
embodies the universe and beyond. Li claimed: "What I say is the
Law" (Switzerland C, 9).

Falun æ³•è½®: originally, Dharma, a Buddhist term referring to the
never-ending wheel of the Buddha's teaching. It is symbolized with
]. In Falungong, it is "an intelligent and spinning body of
high-energy substance. It rotates according to the order of movement of
the entire celestial cosmos. To a certain extent, Falun is a miniature
of the universe" (FLG E, 21). It is a materialized wheel making
clockwise circular movements in disciples navels when favorable, and in
counterclockwise direction leading to releasing energy (which includes
De, as noted above). Moreover, this Falun is remotely implanted by the
Master inside the body (ibid.,, 42), and it may be visible to the
disciples in the skies as a shield of protection[3] <#_ftn3> . The
Master controls the turns of the wheel, absorbing "De" from the
universe for the disciples.

Fanan æ³•éš¾: The crisis of Fa, a predetermined opportunity of
testing resolutions of the disciples.

Fashen æ³•èº«: A Buddhist term, meaning the Buddha's "Dharma
body" which is metaphysical. In Falungong, it is "a body made
of gong and Fa" that are materials (ibid.,, 388), earlier
translation put it as "Law body" (1998), later version (2000)
renders a transliterate "Fashen". Li claims that he has
unnumbered (and often super-sized beyond our ordinary imagination)
Fashen in this and other worlds, the disciples have one each of his
Fashen watching over them (ZFL CE, 39). Most important, only Li has
these Fashen's that are omnipresent, (almost) omnipotent, and
omniscient (ZFL E, 80).

Gong åŠŸ: energy. It is also an abbreviation of Qigong
æ°"åŠŸ, breathing exercises. It literally means
"function" or usually invisible "contributions." In
Falungong, it means "cultivation energy," thus Gongshen (a body
made of gong) and Gongzhu ("an energy pole that grows above a
practitioner's head" measuring the volume of "De" (white
material) that the practitioner has accumulated after being transformed
(or evolved) by the master (ibid.,, 389). Both terms (with this kind of
interpretation) are Li's invention to describe a "material"
state in his framework.

Guangnian å…‰å¹´: Light-year. In Li's term, light-year is a
measurement of time in the universe.

Scripture ç» æ–‡: Sacred Sutra, originally refers to the Buddhist
Sutras, or the Canonized texts. In Falungong, whatever Li writes or
says (after editing) become Scripture. Most "scripture" before
1999 were canonized by the Falun Dafa Research Institute, which were
composed of a group of Li's immediate contacts. However, the
practitioners translate "scripture" as "articles" or
"books of "scriptures"" in their English publication,
losing the immediate "sacred" connotation, depending on their
targeted audience.

Karma ä¸šéšœ, ä¸šåŠ›: a Buddhist term meaning the
negative circumstances or obstacles. In Falungong, it is "a black
substance resulted from previous wrongdoing," opposite of De, a
white substance (ibid.,, 393). The way to reduce Karmic forces is to
Xiaoye, reduction of Ye, by suffering diseases instead of seeking
medical attention, forbearing perceived injustices that were created in
Fanan (crisis of Fa), and HuFa—defending the Laws of Falun Dafa.

Mofaæœ«æ³•: a Buddhist term referring to the decline and finally
the end of Buddhist teaching and practice. In Falungong, it is changed
into "mojie" æœ«åŠ«—the "Last Havoc" defined as
"the community of cultivators holds that the universe has three
phases of evolution (the Beginning Havoc, the Middle Havoc, the Last
Havoc), and that now is the final period of the Last Havoc."
(ibid.,, 391)

Qingli æ¸…ç †: an common phrase, "to clean, to cleanse, to
terminate." In Falungong, the Master "cleanses" the body of
the disciples, thus healing the body. On another application, the
Master is also "terminating" aliens on earth (Switzerland C,
35). To disciples, the Master cleanses the body of the cultivators by
transforming his/her body to fit the Falun World.

Master å¸ˆçˆ¶: Teacher and Father. In Falungong, it means
Master-Father. The disciples purposely differentiates their master with
this term in contrast with the other term (å¸ˆå‚…) that denotes a
respectful relationship of an apprentice to his/her teacher. In Qigong,
it is common to address the teacher as qigong shi.

Xiaoye é"€ä¸š: to reduce karmic forces by receiving insults,
tortures, and injustice. (Cf. Karma.)

Xinxing å¿ƒæ€§: The character of the soul, "heart-mind-moral
nature."[4] <#_ftn4> However, this simplified version misleads by
conforming to the ordinary interpretation of the moral characters. In
Falungong, Xinxing is a materialized form of the three virtues that
composes the universe—"every particle has it." It is improved
(xiulian) by the Master intervention based on the collection of De. (See
also "Zhen, Shan, Ren.") The process is established as
accumulating "De (a material); includes Forbearance; Includes
Enlightenment; includes Giving-up, giving up ordinary people's
various desires, and persistence; it include "eating bitterness"
etc. etc. includes lots of aspects of lots of things" (ZFL C, 12).
(In this translation, the grammar and texts follow closely to the
Chinese). Li warned: "The Xinxing discussed in Falun Gong can not
(sic.) be mixed with or covered by "De" (virtues) alone. It
encompasses a lot more the "De" does," which is the
manifestation (FLG E, 30). The cultivation of Xinxing is hard,
"Determined cultivators should be prepared to endure great
sufferings and face difficulties with a firm mind, and eventually they
will attain the Righteous Attainment" (ibid.,, 31).

Xiulian ä¿®ç‚¼: usually they are written as "ä¿®ç»ƒ"
meaning to train and practice. However, Li's change of one word
modifies the phrase into: to train and test through fire.
"Lian" here is to forge through fire, as in "liangang"
(steel making). Thus, Xiulian ren: practitioners, cultivators, students
or "pupils," but it means more in Chinese.

Yuanmanåœ†æ»¡: Perfection, a Buddhist term in origin. In
Falungong, it is the "completion of cultivation" through various
tests. In Li's authorized and semi-official translation, it does
not contain the sense of "perfection" rather, it is
"completion of cultivation" by which disciples are "sent
off." The "completion" is distinguished from Perfection in
that only Li is the Perfect One, Enlightened One (è§‰è€…).

Zhen, Shan, Ren çœŸ,å–„,å¿ : traditional three virtues:
truthfulness (or sincerity), kindness, and tolerance. In social
relations, the Buddhists often emphasize Shan, the Daoists emphasize
Zhen (such as "to return to the pure nature"). The ancient
Strategists emphasize Ren, only to revenge later. In Falungong, it is
translated as: truthfulness, benevolence and forbearance. (See
http://www.falundafa.org <http://www.falundafa.org/> ). However, the
standards to measure these virtues are different from those of social
conventions. In Falungong, the measurement of truth and benevolence is
the level of active demonstration of Falungong in public. And
"ren" refers to activities to endure insults, so as to absorb
the "De"—a milky-white materials from the "offenders."
That is, the gongzhu will increase whenever a disciples is criticized
(taken as an insult) for his behaviors in Falungong. The Ren does not
preclude activities in defending "Fa" and "Master."

Appendix 2 Falungong Websites and Active Locations

Country

State or Province

City or University

Website

Australia

Sydney

Sydney <http://falundafa.au.cd/>

Sydney <http://falundafa.au.cd/>

Canada

Canada

Canada <http://falundafa.ca/>

Canada <http://falundafa.ca/>

Ontario

University of Toronto <http://www.campuslife.utoronto.ca/groups/falun/>

University of Toronto <http://www.campuslife.utoronto.ca/groups/falun/>

Ottawa <http://www.mondenet.com/%7Ejgao/falun_dafa_ottawa/>

Ottawa <http://www.mondenet.com/%7Ejgao/falun_dafa_ottawa/>

Quebec

Quebec City (French) <http://pages.infinit.net/lucbm/falundafa-qc/>

Quebec City (French) <http://pages.infinit.net/lucbm/falundafa-qc/>

Montreal <http://cug.concordia.ca/%7Efalun>

Montreal <http://cug.concordia.ca/%7Efalun>

China

Taiwan

Taibei <http://www.falundafa.org.tw/> (sic.)

Taibei <http://www.falundafa.org.tw/> (sic.)

Hong Kong

Hong Kong <http://home.netvigator.com/%7Efalunhk/index.html>

Hong Kong <http://home.netvigator.com/%7Efalunhk/index.html>

Europe

Austria & Germany

Austria & Germany <http://www.falundafa.de/>

Austria & Germany <http://www.falundafa.de/>

Belgium

Belgium <http://www.etro.vub.ac.be/%7Elxyang/Falun_gong/falunbel.html>

Belgium <http://www.etro.vub.ac.be/%7Elxyang/Falun_gong/falunbel.html>

Czech

Czech <http://www.volny.cz/belousoval/ceswin.htm>

Czech <http://www.volny.cz/belousoval/ceswin.htm>

Denmark

Denmark <http://www.stanford.edu/group/falun/country/Danmark/>

Denmark <http://www.stanford.edu/group/falun/country/Danmark/>

Europe

Europe <http://homepage.tinet.ie/%7Efalun/>

Europe <http://homepage.tinet.ie/%7Efalun/>

Finland

Finland <http://www.algonet.se/%7Ejohan-sv/falundafa/LUNYUFinska.htm>

Finland <http://www.algonet.se/%7Ejohan-sv/falundafa/LUNYUFinska.htm>

Norway

Norway <http://hem.fyristorg.com/falundafa.se/Norge/NORGE.HTM>

Norway <http://hem.fyristorg.com/falundafa.se/Norge/NORGE.HTM>

Slovakia

Slovakia <http://www.home.sk/www/falundafa>

Slovakia <http://www.home.sk/www/falundafa>

Sweden

Sweden (Swedish) <http://falundafa-se.nu/>

Sweden (Swedish) <http://falundafa-se.nu/>

Switzerland

Switzerland <http://www.datacomm.ch/falungong/>

Switzerland <http://www.datacomm.ch/falungong/>

U.K.

London <http://societies.su.umist.ac.uk/falungong/>

London <http://societies.su.umist.ac.uk/falungong/>

Israel

Israel

Israel <http://www.falundafa.org.il/>

Israel <http://www.falundafa.org.il/>

Japan

Japan

Tokyo <http://www.znet.or.jp/%7Ezxdzzhao>

Tokyo <http://www.znet.or.jp/%7Ezxdzzhao>

Korea

Korea

Seoul <http://www.falundafa.or.kr/>

Seoul <http://www.falundafa.or.kr/>

Malaysia

Malaysia

Malaysia <http://www7.jaring.my/falundafa/>

Malaysia <http://www7.jaring.my/falundafa/>

New Zealand

New Zealand

New Zealand <http://homepages.ihug.co.nz/%7Emaxs/falundafa.html>

New Zealand <http://homepages.ihug.co.nz/%7Emaxs/falundafa.html>

Russia

Russia

St. Petersburg (Russian) <http://users.nevalink.ru/falundafa>

St. Petersburg (Russian) <http://users.nevalink.ru/falundafa>

Singapore

Singapore

Singapore <http://web.singnet.com.sg/%7Efalun/>

Singapore <http://web.singnet.com.sg/%7Efalun/>

U.S.A.

U.S.A.

http://www.falundafa.org <http://www.falundafa.org/>

http://www.falundafa.org <http://www.falundafa.org/>

U.S.A.

U.S.A.

Multimedia Site (English) <http://www.falundafa.org/media/> (Chinese)
<http://www.falundafa.org/media/indexgb.html>

Multimedia Site (English) <http://www.falundafa.org/media/> (Chinese)
<http://www.falundafa.org/media/indexgb.html>

U.S.A.

U.S.A.

Witness (Cultivation Experience) <http://falunwitness.net/>

Witness (Cultivation Experience) <http://falunwitness.net/>

U.S.A.

Alabama

Birmingham <http://www.cis.uab.edu/info/grads/wang1/>

Birmingham <http://www.cis.uab.edu/info/grads/wang1/>

Arizona & California

Arizona & San Diego <http://weber.ucsd.edu/%7Elli/>

Arizona & San Diego <http://weber.ucsd.edu/%7Elli/>

Los Angeles <http://www.cco.caltech.edu/%7Efalun/>

Los Angeles <http://www.cco.caltech.edu/%7Efalun/>

Sacramento <http://www.jps.net/dzhang/dafa/>

Sacramento <http://www.jps.net/dzhang/dafa/>

Northern California <http://www.falun-norcal.net/>

Northern California <http://www.falun-norcal.net/>

Arkansas

Fayetteville, Little Rock, N. Little Rock
<http://falunworld.net/Arkansas/>

Fayetteville, Little Rock, N. Little Rock
<http://falunworld.net/Arkansas/>

Colorado

Boulder/Denver <http://wiggins.bnonlinear.com/>

Boulder/Denver <http://wiggins.bnonlinear.com/>

Connecticut

Connecticut <http://falundafa-newengland.org/CT/>

Connecticut <http://falundafa-newengland.org/CT/>

Delaware

University of Delaware <http://copland.udel.edu/%7Ema>

University of Delaware <http://copland.udel.edu/%7Ema>

Florida

Florida State University <http://www.scri.fsu.edu/%7Ezhijin/falun.htm>

Florida State University <http://www.scri.fsu.edu/%7Ezhijin/falun.htm>

University of Miami
<http://phyvax.ir.miami.edu:8001/pzhang/falun/falun_eng.html>

University of Miami
<http://phyvax.ir.miami.edu:8001/pzhang/falun/falun_eng.html>

Miami & Boca Raton (English) <http://www.netside.net/%7Ejinran>

Miami & Boca Raton (English) <http://www.netside.net/%7Ejinran>

Miami & Boca Raton (Chinese)
<http://www.netside.net/%7Ejinran/indexgb.htm>

Miami & Boca Raton (Chinese)
<http://www.netside.net/%7Ejinran/indexgb.htm>

Orlando <http://phyvax.ir.miami.edu:8001/pzhang/falun/orlando/>

Orlando <http://phyvax.ir.miami.edu:8001/pzhang/falun/orlando/>

Tampa <http://www.ctr.usf.edu/falundafa>

Tampa <http://www.ctr.usf.edu/falundafa>

Georgia

Atlanta <http://www.mindspring.com/%7Efalun/>

Atlanta <http://www.mindspring.com/%7Efalun/>

Georgia Tech I <http://www.prism.gatech.edu/%7Eph279cl/falun.html>

Georgia Tech I <http://www.prism.gatech.edu/%7Eph279cl/falun.html>

Georgia Tech II <http://www.prism.gatech.edu/%7Egt7421b/falun.html>

Georgia Tech II <http://www.prism.gatech.edu/%7Egt7421b/falun.html>

Hawaii

Honolulu <http://falunworld.net/Hawaii/>

Honolulu <http://falunworld.net/Hawaii/>

Iowa

Iowa State University <http://www.public.iastate.edu/%7Exjpan/>

Iowa State University <http://www.public.iastate.edu/%7Exjpan/>

Idaho

University of Idaho <http://www.uidaho.edu/student_orgs/falun/>

University of Idaho <http://www.uidaho.edu/student_orgs/falun/>

Idaho & Washington State

Moscow <http://www.uidaho.edu/%7Ehuan1086/>

Moscow <http://www.uidaho.edu/%7Ehuan1086/>

Illinois

Chicago <http://www.falunchicago.org/>

Chicago <http://www.falunchicago.org/>

Indiana

Bloomington <http://falunworld.net/Indiana/>

Bloomington <http://falunworld.net/Indiana/>

New Albany <http://www.topcities.com/Asian/falundafa/Falun.htm>

New Albany <http://www.topcities.com/Asian/falundafa/Falun.htm>

Kansas

Kansas City & Manhattan <http://www.crosswinds.net/%7Etrueword>

Kansas City & Manhattan <http://www.crosswinds.net/%7Etrueword>

Kentucky

Louisville <http://www.topcities.com/Asian/falundafa/Falun.htm>

Louisville <http://www.topcities.com/Asian/falundafa/Falun.htm>

Maine

S. Portland <http://www.falundafa-newengland.org/>

S. Portland <http://www.falundafa-newengland.org/>

Massachusetts

Boston <http://falundafa-newengland.org/MA/>

Boston <http://falundafa-newengland.org/MA/>

Maryland

Baltimore <http://jhunix.hcf.jhu.edu/%7Ecs20/>

Baltimore <http://jhunix.hcf.jhu.edu/%7Ecs20/>

Michigan

University of Michigan <http://www.umich.edu/%7Efalun>

University of Michigan <http://www.umich.edu/%7Efalun>

Minnesota

Twin Cities <http://www.tc.umn.edu/%7Efalun/>

Twin Cities <http://www.tc.umn.edu/%7Efalun/>

Missouri

University of Missouri
<http://www.missouri.edu/%7Eislin/falun/index.html>

University of Missouri
<http://www.missouri.edu/%7Eislin/falun/index.html>

Nebraska

Lincoln <http://falunworld.net/Indiana>

Lincoln <http://falunworld.net/Indiana>

Nevada

Reno & Las Vegas <http://falunworld.net/Nevada>

Reno & Las Vegas <http://falunworld.net/Nevada>

New England (Four States)

New England <http://falundafa-newengland.org/>

New England <http://falundafa-newengland.org/>

New Hampshire

New Hampshire <http://www.falundafa-newengland.org/NH/>

New Hampshire <http://www.falundafa-newengland.org/NH/>

New Jersey

New Jersey I <http://home.att.net/%7Ekxu/>

New Jersey I <http://home.att.net/%7Ekxu/>

New Jersey II <http://www.nj-falundafa.org/>

New Jersey II <http://www.nj-falundafa.org/>

New York

New York I <http://falun-ny.net/>

New York I <http://falun-ny.net/>

New York II <http://members.tripod.com/%7Ehrzhu/falun.html>

New York II <http://members.tripod.com/%7Ehrzhu/falun.html>

Buffalo <http://www.acsu.buffalo.edu/%7Eyyin/>

Buffalo <http://www.acsu.buffalo.edu/%7Eyyin/>

Rochester <http://www.falundafa-rochester.org/>

Rochester <http://www.falundafa-rochester.org/>

North Carolina

Triangle <http://www.duke.edu/web/falun>

Triangle <http://www.duke.edu/web/falun>

Nevada

Las Vegas <http://internet.ggu.edu/%7Ezchen/Falun/Nevada/>

Las Vegas <http://internet.ggu.edu/%7Ezchen/Falun/Nevada/>

Ohio

Cincinnati <http://homepages.uc.edu/%7Elusy/cinpage/>

Cincinnati <http://homepages.uc.edu/%7Elusy/cinpage/>

Columbus <http://www.osu.edu/students/fdpg/>

Columbus <http://www.osu.edu/students/fdpg/>

Cleveland <http://ourworld.cs.com/qiuqq>

Cleveland <http://ourworld.cs.com/qiuqq>

Oregon

Eugene <http://gladstone.uoregon.edu/%7Ezliu/>

Eugene <http://gladstone.uoregon.edu/%7Ezliu/>

Portland <http://odin.cc.pdx.edu/%7Epsu18951/>

Portland <http://odin.cc.pdx.edu/%7Epsu18951/>

Pennsylvania

Pittsburgh <http://www.nb.net/%7Eboying/>

Pittsburgh <http://www.nb.net/%7Eboying/>

Philadelphia <http://mail.med.upenn.edu/%7Elijie/>

Philadelphia <http://mail.med.upenn.edu/%7Elijie/>

Rhode Island

Providence <http://www.falundafa-newengland.org/RI/>

Providence <http://www.falundafa-newengland.org/RI/>

Saipan

Saipan <http://www.gtepacifica.net/community/acaspnus/default.html>

Saipan <http://www.gtepacifica.net/community/acaspnus/default.html>

Tennessee

Nashville <http://www.duke.edu/web/falun/>

Nashville <http://www.duke.edu/web/falun/>

Texas

Austin <http://ccwf.cc.utexas.edu/%7Emefq044/>

Austin <http://ccwf.cc.utexas.edu/%7Emefq044/>

Dallas <http://www.crosswinds.net/%7Efalundafadallas/>

Dallas <http://www.crosswinds.net/%7Efalundafadallas/>

Houston <http://www.owlnet.rice.edu/%7Elilestj/falun>

Houston <http://www.owlnet.rice.edu/%7Elilestj/falun>

Lubbock <http://www.baylor.edu/%7EYan_Luo/falunLubbock.html>

Lubbock <http://www.baylor.edu/%7EYan_Luo/falunLubbock.html>

San Antonio <http://lightning.prohosting.com/%7Esagroup>

San Antonio <http://lightning.prohosting.com/%7Esagroup>

Waco <http://www.baylor.edu/%7EYan_Luo/falun.html>

Waco <http://www.baylor.edu/%7EYan_Luo/falun.html>

Utah

Orem, Salt Lake City <http://www.cc.utah.edu/%7Esym4/>

Orem, Salt Lake City <http://www.cc.utah.edu/%7Esym4/>

Vermont

Vermont <http://www.falundafa-newengland.org/>

Vermont <http://www.falundafa-newengland.org/>

Virginia

Vienna, Clifton, Arlington, Alexandria
<http://www.campus.cua.edu/%7Elai/falun_w.html>

Vienna, Clifton, Arlington, Alexandria
<http://www.campus.cua.edu/%7Elai/falun_w.html>

Washington

Washington State University <http://www.wsu.edu/%7Ehaofeng/efalun.html>

Washington State University <http://www.wsu.edu/%7Ehaofeng/efalun.html>

Seattle <http://www.jps.net/kimeng/>

Seattle <http://www.jps.net/kimeng/>

Washington DC

Washington DC <http://www.dc.falunusa.net/>

Washington DC <http://www.dc.falunusa.net/>

Wisconsin

Madison <http://falunworld.net/Wisconsin>

Madison <http://falunworld.net/Wisconsin>

source: Falun Dafa in the world. http://falundafa.org/world.htm
<http://falundafa.org/world.htm> . 03/21/2000.

[1] <#_ftnref1> See http://www.Falundafa.org for a formation Falun Dafa
symbol.

[2] <#_ftnref2> This "white material" was Li's pilfering
from his misunderstanding of a pair of Buddhist terms. In The Mahayana
Bodhisattva Right Dharma Sutra
ã€Šä½›è¯´å¤§ä¹˜è ©è ¨è— æ£æ³•ç» ã€‹, it lists eight-fold
path to enlightenment. Number 4 is called the "Right Karma"
where negative and positive karmas are discussed. The Black and White
used in the sutra do not refer to color, as Li did in Falungong.

[3] <#_ftnref3> This outside Falun is one of the miracles proclaimed by
the disciples. Some reported see them, in rainbow colors, when the
"stood in" in front of their target of petitions.

[4] <#_ftnref4> This abbreviate interpretation is provided by the
Falungong Bulletin Board http://falundafa.org/FLFFbb/
<http://falundafa.org/FLFFbb/> .

[i] <#_ednref1> The English version translated by the US disciples
(2000) renders a milder interpretation, not as forceful as the Chinese
text: "Cultivation depends on one's own efforts, while the

transformation of gong is done by one's master. The master gives

you the gong that develops your cultivation energy, and this gong will
function" (ZFL E, 30). The earlier translation (1998) by Beijing
disciples reads as: "Cultivation is your own business, while the
evolution of cultivation energy is done by your master. Your master has
provided you with a kind of energy which can increase cultivation
energy. This energy will function when it can transform the substance,
"De" (virtues), into cultivation energy outside your body"
(ZFL BJE, http://falundafa.org/book/eng/zfl_16.htm).

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Appendix 3 Examples of Free Training Advertisement
Learning Falun Gong at Your Place
If you are in remote area where there isn't practice site or
instruction center nearby currently, you still can learn Falun Gong.
Simply by joining our new program "Free Teaching at Your Place". It is
free of charge!
Two Simple Pre-conditions:
1. If you can gather more than 5 people who are interested in learning
Falun Gong;
2. And if you can find a space for teaching (home, martial arts
studio, public library, book store, gym, community center and so on)
Then we will support you to organize. For instance, we will send you
some introductory materials, such as brochures, local information,
flyers, and direct you how to organize. We'll offer free workshop,
free 9-session seminar and teach movements at your place.
Free Workshop and Teaching (2 hours):
• Slide & video presentation
• Q & A
• Exercise demo
• Teaching exercises
Free 9-session Seminar and Teaching (2 hours each session/day):
• Watching video by Master Li Hongzhi with simultaneous English
translation
• Teaching five sets of movements
Contact Information:
Greater Rochester Area
Helen: (716) 671-xxxx (omitted)
E-mail: Webmaster@falundafa-rochester.org

http://www.falundafa-rochester.org/freeteaching.htm
Everyone is welcome to learn Falun Dafa
Falun Dafa is suitable for any age, any profession, and has no
preliminaries.
To start, you can first read the books of Falun Dafa, such as China
Falun Gong and Zhuan Falun, and/or join us in our group practice to
learn the five exercises. The most systematic and effective way of
learning Falun Dafa is to attend the nine-day workshop, and to take
part in the regular group practice.
Teacher Li treats all genuine practitioners as his disciples,
regardless whether they learn it through attending lectures or
self-studying. Teacher Li said that "A genuine practitioner will have
natural gain without craving for it. All of the cultivation energy and
all the Fa ( Law of the universe) are in the Book, and one will
naturally obtain them by reading the Great Law through ...".
Back

Learn the five sets of exercise
1) Learn from veteran Falun Dafa practitioners
Please click here to find a practice center near you. Free
exercise-teaching is available from every practice center.
2) Learn by yourself
Falun Dafa has a set of five exercises. The movements of the exercises
are smooth and elegant, and are simple and easy to learn. You could
watch the exercise video tape, or view the video clips of Teacher Li
teaching the Falun Gong exercises from Internet, and/or study the book
of Great Perfection Way of Falun Buddha Law to understand the
characteristics of Falun Dafa and the mechanism behind the exercises.
Back

Study the principle, or Dafa (great law of the universe)
China Falun Gong, is a basic text summarizing the cultivation and
practice techniques, their characteristics, and an exposition of the
steps in the exercise suite. It is recommended to be read first for
beginners.
Zhuan Falun is a compilation of lectures given by Teacher Li in his
instructional classes expounding the Falun Dafa. It is the main work
for guiding cultivation, and "No matter how many books of "scriptures"
are published, all are materials of assistance to Zhuan Falun. It is
only Zhuan Falun that is genuinely guiding cultivation. It contains
the connotations starting from the ordinary people to the incomparable
high." Frequent reading of this book is essential for genuine high
caliber cultivation and practice.
You can download these two books from Internet, or order the
hardcopies of them from book stores, or borrow them from your local
libraries.
There are also some other books written by Teacher Li available for
free download from Internet. Many of them have been translated from
their original Chinese version to English, French, German, Russian,
Spanish, Korean, Japanese, etc.
Back

Attend the regular group practice if you can find a Falun Dafa
practice group near you
Please contact us, or check by yourself, to find out the schedule of
the coming 9-day workshop and our regular group practice.

Location Time
Please call Sunny for direction. 10:00am - 1:30pm (Saturday)
Note:
1. Contacting us before participating any of our group practice is
recommended, although not required.

http://homepages.uc.edu/~lusy/cinpage/startlearn.htm#Welcome

Appendix 4 Policy Statements of Falungong
Notice from the Editors of Falun Dafa Bulletin Board
According to the recent media reports from various parts of the
world, the Chinese authorities have intensified their strict control
of various dissidents during this especially sensitive time. They
have even made Falun Gong cultivators in China -- who simply seek to
maintain a strong and healthy body, improve their Xinxing
(heart-mind-moral nature) and be good people -- targets of their
attack. Ignoring the fact that Falun Gong is neither involved in
politics nor against the government, they have imposed on it labels
such as a religion, a superstition, and even an evil cult, and
repressed it without any reason. This has shown that during this
sensitive period, some of the authorities are over nervous and are in
a state of misjudging what is right and what is wrong. This serious
situation can be easily exploited by people with ulterior motives,
creating an opposition of the government against the mass of
good-hearted Falun Dafa cultivators. If the situation continues as
the way it is, it will cause serious consequences. The attention of
the public should be aroused so that the development of the situation
can be guided with joint efforts toward a peaceful and positive
direction.
According to the media reports, the Central Committee of the Chinese
Communist Party recently held an emergency meeting regarding Falun
Gong. They decided internally to categorize Falun Gong as an evil
cult and developed a series of extreme procedures to sternly repress
Falun Gong. They will soon start arresting people and even attempt
to extradite the founder of Falun Gong back to China. The seriousness
of the news has, of course, caught the attention of the world and
severely hurt the feelings of the mass of Falun Gong practitioners.
Falun Dafa teaches a person to cultivate the body and mind according
to the principle of "Zhen (truth, truthfulness), Shan (compassion,
kindness, benevolence), Ren (tolerance, forbearance)" and brings
benefit to people and society. This fact is bound to be recognized by
people in different countries of the world through various channels.
Such a virtuous practice should be widely supported and promoted, and
absolutely not to be persecuted and impeded with no reason.
As a matter of fact, anyone who takes an objective look at the
situation can see very clearly that the authorities have a big
misunderstanding of Falun Gong. The rational behavior of the over ten
thousand people who went to Zhong-Nan-Hai on April 25th to peacefully
express their opinions, has already made known to the world the "Zhen,
Shan, Ren" noble style of Falun Gong cultivators. It was a
non-political act that was entirely compelled by the arrest of many
Falun Gong practitioners in Tianjin on April 24th. They were fully
aware that there could be danger and they could be subjected to attack
and persecution. Some people even had their wills written before
going to Zhong-Nan-Hai to peacefully express their opinions. Their
intent was to let leaders of the central authorities to justly
understand Falun Gong and its cultivators, so that they can offer
people the freedom to learn Falun Dafa and to cultivate their mind to
be kind-hearted, and provide a safe environment for cultivators to
practice. Their conduct was so rational and peaceful. However, the
event was labeled as something that had to do with the 10th
anniversary of the "June 4th" incident, and was further made the cause
for a series of harsh persecutions. The authorities should quickly
sober up to avoid an even more severe consequence.
Take another look: Isn't the act of imperiously pushing one hundred
million good people to the opposite side itself producing another
"June 4th" incident? Falun Gong practitioners cultivate their
Xinxing, and behave as good people. They absolutely do not participate
in politics nor oppose against the government. Over one hundred
million good people have contributed to the social stability of China,
enabled the morality level of Chinese society to re-ascend, and
greatly improved peoples' health which has saved a tremendous amount
of medical expenses for the government. These are astonishing and
indisputable facts. Why cannot such good people and good things be
allowed to exist in China? Why is it dictatorially attacked as an
"evil cult" and categorized as a target to be outlawed? Why was the
rumor of so called "Xiangshan Mass Suicide" started deliberately? The
confounding of black and white, starting of rumors with ulterior
motives, persecution with various means as well as terrifying signs
should call for kind-hearted peoples' deep thought and considerations!
As far as the attempt to extradite, at any costs, the founder of
Falun Gong, who resides in the U.S., through the form of reducing the
favorable trade balance, this is itself an indication of the degree of
the unscrupulous measures of repression and complete loss of common
sense and reason. The United States is a country that has a deep love
for freedom and safeguards human rights. How could it give up its
consistent stand on the freedom of faith and human rights? Therefore,
this kind of plot will absolutely not succeed.
The cultivation environment for Falun Gong in Mainland China is
extremely rigorous. Ever since the Guang Ming Daily incident in 1996,
deliberate suppression from operational departments of the government
has escalated continuously. This is a serious fact. No matter how
difficult the environment is, each of our cultivators will follow the
principle of "Zhen, Shan, Ren". We will treat all people with
compassion and provide them with opportunities to justly understand
the facts about Falun Dafa. All kinds of related information can be
found from our web sites on the Internet. We also welcome articles
from everyone sharing their personal cultivation experiences. We hope
that all kind people in the world will have the opportunity to know
about and benefit from Falun Dafa.

Editors of Falun Dafa Bulletin Board
June 2, 1999
http://falundafa.org/fldfbb/notice990603_eng.doc

A LETTER CLARIFYING RUMORS ABOUT FALUN GONG
We would like to comment on a slanderous article about Falun Gong that
appeared in the May 7th issue of One Week Journal (vol. 478), in which
the author tried to defame Master Li and mislead the readers using
pure rumors and make-believes. As disciples of Master Li, we would
like to share with the readers our understanding of Falun Gong in
order to clarify any rumors.
Master Li has been living in New York City in recent years. In April
1999, Master Li received an invitation from Australian practitioners
to attend an experience sharing convention. He was on his way to
Australia when the Zhong-nai-hai incident happened in Beijing. The
fact is Master Li did not know anything about the incident, contrary
to the article's claim that he "secretly organized" it.
The article also fabricated rumors such as "Jiang Zemin and Li Peng
met with me (Master Li) and asked me not to do anything else," "My
responsibility is to delay the explosion of the earth," "Even with my
best effort, I could only postpone the explosion by 30 years." You
will never find such statements in any of Master Li's works, as they
are contradictory to the teachings of Falun Dafa. Falun Dafa has
expounded the principles of cultivation and has taught us to become
good people. We were simply shocked by how someone can come up with
such despicable rumors to serve his ulterior purpose.
Mr. Li Hongzhi was born on May 13th, 1951. During the chaotic years
of the "Cultural Revolution", his working unit incorrectly recorded
his birthday. When Resident Identification Card system started, the
wrong birth date was used to print his card. Later it was corrected
according to the original birth record. The date of birth in personal
documents is not based on the lunar calendar. The fact that Master
Li's birthday on lunar calendar is the same as Buddha Sakyamuni's is
pure coincidence. Everyone is aware that the principles of Falun Dafa
are comprehensive yet straightforward. In all these years that Master
Li has taught Falun Dafa, he has never tried to associate himself with
Buddhism based on his birth date, much less "deliberately
impersonating himself as the modern Buddha." On the contrary, he has
emphasized on many occasions that Falun Dafa is fundamentally
different from Buddhism; Falun Dafa is the Da Fa (Great Laws) of the
universe. Certainly he never "intentionally indicated he is modern
Buddha Sakyamuni".
The article's claim that Master Li is "suspected of tax evasion and
misrepresentation" is nothing but a delusion. When Master Li was
teaching Falun Gong in China in 1993 and 1994, all seminars were
organized by the Qigong Association of China rather than by Master Li
himself. Meanwhile, the instructional material "China Falun Gong" was
published by Military and Recreational Publishing of China and was
distributed by Xinhua Bookstore. Master Li received only royalties
from these organizations. The article's accusations that Master Li
"reaped a fortune from his seminars and book" is totally unfounded,
even the figures in that report are fabricated.
On the issue of the relationship with the Qigong Science and Research
Association of China, Master Li proposed to leave the association as
early as March of 1996. By mid 1996, Qigong Science and Research
Association still continued contacting Master Li and dissuade him from
leaving the association. Only after the News and Publication
Department banned the books on Falun Gong did the Qigong Association
change its attitude. Falun Gong was not "kicked out" of the Qigong
Science and Research Association of China; documents from the
association clearly state that Falun Gong "voluntarily withdrew' from
the association effective November 1996.
We should also point out that Master Li's mother and all other family
members are also Falun Dafa practitioners. Yet the slanderer claimed
that he has "made an investigation on Master Li's background" and even
quoted Master Li's mother saying that he is "making it all up and
swindling people!" Anyone who has tried to understand the situation
rationally or has some understanding of Falun Dafa can tell that the
article is nothing but a vicious slander.
The author's derogatory remarks about Master Li in his article
clearly demonstrate his prejudice against Falun Gong and its
practitioners. We sincerely hope that One-Week Journal will make a
conscientious effort to correct the mistakes in the article in order
to undo the damages it has caused to the society. We hope that
One-Week Journal will be responsible to the public and the society.

Falun Dafa practitioners in Hong Kong
May 21st, 1999
http://falundafa.org/fldfbb/to_rumor_eng.doc

A Brief Statement of Mine
Falun Gong is simply a popular Qigong activity. It does not have any
particular organization, let alone any political objectives. We have
never been involved in any anti-government activities. I am a
cultivator myself, and I have never been destined to be involved in
political power. I am just teaching people how to practice
cultivation. If one wants to practice Qigong well, he/she must be a
person of high moral standards. In actuality, I have achieved this --
more than 100 million people have become good people, or be even
better people. As a matter of fact, I had not intended to do this, but
when the morality of cultivators is upgraded, it really has brought
benefits to society.
Some sources claim that I forbid people to take medicine. Actually,
that is absolutely untrue. I have simply explained the relationship
between cultivation practice and taking medication. I have enabled
more than 100 million people to achieve health. Countless terminally
ill patients have recovered and have become healthy. This is a fact.
As for those who are critically ill or mentally ill, I have always
advised them to not learn Falun Gong. Yet some people nonetheless
insisted on learning it without my knowledge. In that case, is it fair
to call this kind of individual who died of his own illness my
disciple? I have never heard that people who are not being taken care
of do not die just because they have learned a few exercise movements.
Then, just because hospitals are able to treat illnesses, does that
mean that there should not be anyone dying in hospitals?

Some people spread rumors that I changed my date of birth, and this

is true. During the Cultural Revolution, the government misprinted my
date of birth. What I did was simply to change the misprinted date of
birth to the correct one. As for the fact that Sakyamuni was also born
on this day, what does that have to do with me? Many other people were
also born on this day. In addition, I have never claimed that I am
Sakyamuni.
With regard to the issue of practitioners gathering at Zhongnanhai in
Beijing to present the facts, I was on my way to Australia and was
changing planes in Beijing. I departed without knowing at all what
took place in Beijing. I always travel alone in order to avoid
inconvenience. I do not get in touch with local practitioners wherever
I go because there would be many people hoping to see me. As a result,
I was not aware of what was going on in Beijing.
We are not against the government now, nor will we be in the future.
Other people may treat us badly, but we do not treat others badly, nor
do we treat people as enemies.
We are calling for all governments, international organizations, and
people of goodwill worldwide to extend their support and assistance to
us in order to resolve the present crisis that is taking place in
China. At present, my mother and sister are still in Beijing, and they
are in a difficult situation. It has been said that police intend to
detain them. Some reports said that policemen have beaten up many
people in Shenyang, Dalian, and in other areas. I am asking the
Chinese government to not treat them this way. It is my hope that the
Chinese government and its leadership will not treat the people who
practice Falun Gong as enemies. Chinese people throughout the country
have a very in-depth understanding of Falun Gong, and the consequences
would cause people to lose confidence in the government and its
leadership and to be disappointed in the Chinese government.
Li Hongzhi
July 22, 1999
http://falundafa.org/book/eng/jw_11.htm

Appendix 5 Exchanges between Pang Shanshan and Ye Hao, and Li Hongzhi
(or Zhang Erping) on April 29, 2000
Translated from www.falundafa.com.hk.
"Let it be known to the world"—How to distinguish real and false Master
By Pang Shanshan (Belinda)
At about 3:00 am in the morning of April 29, I received from the
Canadian Ye Hao a call made from the United States. Following is the
conversation:
Ye Hao: Pang Shanshan, I am Ye Hao. Your most respected Teacher Li
wants to talk to you.
Pang Shanshan: OK (I am very much surprised, Teacher Li and I never
carried an individual conversation before)
So-called/self-claimed master: Pang Shanshan, you, eh, should
immediately cancel the Hong Kong Fa Conference, stopped the Hong Kong
website, everything should follow Minghui net as the standard.
Pang: Follow Minghui net as the standard? (I had doubts, I was
thinking why not asking me to "follow the Fa as the teacher?")
Master: What? You refuse to follow your teacher's words?
Pang: What words of yours? Which passage? Do you refer to the
chapter of "Fa Hui?"
Ye Hao: Pang Shanshan, that is the most respected teacher of yours,
are you refusing to follow the teacher's words?
Pang: I could not hear clearly, please give me your number, I will
call you from my home telephone. (Note: they called her on her cell
phone.)
Ye: 212, (Ye discussed with people in the background, then changed)
917 –xxx-xxxx.
I did not call back, knowing it not in conformity with the Dafa, being
a false master. It was never the Master's voice. Because everything
we did was under the arrangement of the Fashen of the master. If the
Master clearly explained everything in the cultivation, what
cultivation do we have? If the Master had to clearly identify every
step, why should the teaching be carried out in the human form? When
the Fashen of the Master could direct us, what help could Ye Hao
provide? The photo of the Master issued on January 19 this year
explains everything, the Master was "quietly watching over the
disciples and the worldly human" from the mountains, everything is
told without telling anything. This is a scripture worthy of
everyone's study.
The next morning, I received another message left by Ye Hao on my
answering machine (10:05am, April 29):
"Miss Pang Shanshan, I am Ye Hao. I have been looking for you via the
cell phone without success. It is about that person (the
so-called/self-claimed master) talking to you today, you never never
should tell anyone that that person ever called you. This should be
very very careful. In addition, I have many other words to pass on to
you. We should talk once more, make sure that we should talk once
more. They are very important words for you.
In the evening, Kan Hung Cheung of Hong Kong Buddhist Society (Note:
Falungong took up the name "Buddhist society" in the United States,
UK, Sweden, Germany, Switzerland, France, Canada, Australia, Hong Kong
and Singapore) found us, and repeated the order of Ye Hao's. In
addition, they claimed that we should bear all consequences if we
refused to follow the order. I also told Kan Hung Cheung, in front of
the other students (disciples) that the Fa Conference would not be
cancelled, and informed them that the master was a false one, and
explained my position to defend the Fa. …
Pang Shanshan
May 1, 2000

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Materials of Falungong (Scripture) by Li Hongzhi:
China Falungong (FLG E)
Zhuan Falun (Translated by US Disciples, 02/2000) (ZFL E)
Zhuan Falun (Translated by Practitioners in China) (ZFL BJE)
Great Perfection Way of Falun Buddha Law (DYMF E)
Falun Dafa (Essentials For Further Advancement) (JJYZ E)
Falun Dafa Explication (DFYJ E)
Falun Dafa (Lecture in Sydney) (Sydney)
Falun Dafa (Lectures in the United States) (US)
Falun Dafa (Lecture at the First Conference in North America) (North
America)
The Knowing Heart (released May 22, 2000, originally composed October
12, 1999)
http://www.falundafa.org/book/index.html

转法轮 ZFL C
转法轮法解 Fajie C
转法轮(卷二) ZFL II C
法轮大法义解 DFYJ C
法轮佛法(精进要旨) JJYZ C
法轮佛法(在悉尼讲法) Sydney C
法轮佛法(在美国讲法) US C
法轮佛法(大圆满法) DYMF C
中国法轮功(修订本) FLG C
法轮佛法(在北美首届法会上讲法) North America C
法轮佛法(在欧洲法会上讲法) Frankfurt C
法轮佛法(在长春辅导员法会上讲法) Changchuan C
法轮佛法(在新加坡法会上讲法) Singapore C
法轮佛法(在瑞士法会上讲法) Switzerland C
洪吟[无插图] 洪吟[附插图] Hong Yin
《心自明》
http://www.falundafa.org/book/chigb.htm

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adhyatma_nigraha

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Jan 10, 2008, 6:11:58 PM1/10/08

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wah, bukunya pake bahasa inggris, ngga mudheng saya. apa ada terjemahan bahasa indonesianya ya? jadinya yang nyangkut di kepala ini cuman sepotong-sepotong.

a.n.

----- Original Message -----
From: perfect_harmony2000
To: budaya_tionghua@yahoogroups.com
Sent: Friday, January 11, 2008 12:36 AM
Subject: [budaya_tionghua] THE TWO TALES OF FALUNGONG part 1

Maaf, ternyata sekarang jika upload files harus melalui moderator.

Untuk itu saya posting ulang dan secara bersambung.

The Two Tales of Falungong

æ³.è½®åSYä¸¤é ¢è§,

(æ é«~å¿fæ?§cultivation of Xinxing) unexpectedly benefiting

humanity. Medical professionals find that Falungong does not merit any
health claims but may lead to missed treatment opportunities or even
mental disorders (Zhao 2000); however, Li Hongzhi and his scientist
disciples, such as Dr. Lili Feng proclaims the contrary: miracles are
within reach only without medicine (JJYZ E, 25; Feng 2000). Political
scientists and sociologists observe the organizational traits of a
theocratic society working toward a political domination that would
force its theological doctrines on the public, yet its leader have

emphatically denied any such things-even the existence of an

"organization." The Chinese government bans Falungong, and the
human rights activists take it up as a rights abuse issue. And finally,
the Master himself epitomizes the most telling two-tale with fundamental
contradictions about his status in the universe (Zhuan Falun [1992] 1996
C, 29; E [2000], 42, 44, 79; see also Li's 1998 Switzerland
Lectures, 56; [2] <#_ftn2> cf. an interview with the journalists in May
1999[3] <#_ftn3> and an interview with Spaeth of the Time Magazine[4]
<#_ftn4> ), about the discrepancies in health claims (see Li's
self-defense on July 23, 1999), and about his involvements and
responsibility in the cultivation of his disciples. Despite Li and his
disciples protest of the limitation of human language and the detest of
"human" knowledge, should we believe that communication is
possible across paradigms, that objective knowledge is possible across
different beliefs, and that logic also applies to Falungong, the above
"two-tales" must be resolved.[i] <#_edn1> We propose to
approach these problems with an analysis of Falungong's social
theories and the activities. We do not intend to evaluate Falungong

according to its theological values-though they are related to our

subject, it is nevertheless the task for the Buddhists, philosophers or
the theological scholars. Instead we criticize it in respect of its

social doctrines-about the relations between humans, between

miscommitting-believing they are practicing Qigong or qigong of the

imagined-one year ago-a rational discourse would have persuaded

far-often written in Chinese-assume some shared characteristics

of the readers: familiarity with the basic scientific principles[10]
<#_ftn10> , background knowledge of Qigong, understanding of Eastern
religions and philosophy, exposure to the basic doctrines of Falungong,
and most of all certain level of open-mindedness and critical
thinking[11] <#_ftn11> . In response, Falungong disciples resort to the
"Truthfulness, Benevolence, and Forbearance" slogan to defend
its existence. Since few would dismiss such virtues or morality, the
disciples successfully avoid the theoretical and theological contents of
Li's teaching, much less the practices by some of his disciples.
This presents additional difficulty to those having secondary access to
the original texts or tapes. In fact, while the disciples have devoted
great efforts to promoting Li's "scriptures" in other
languages, including editing, revising and retranslating Zhuan Falun
three times as of March 2000, two aggressive (anti-gay, anti-human, and
racist) "scriptures" have not been in English yet: the Frankfurt

(1998) and Geneva (1998) Lectures-we doubt they would ever be.

However, evidences used by the critics-including medical
professionals-have identified connections of some cases of death and

factors-unemployment and health concern amid rapid economic growth
and social mobility-provided fertile grounds for fringe groups in

the supremacy of his personality-at best, and he claimed to be one

of the deities but not the only one. Yan also considers his path as a
more general principle of Qigong toward some form of enlightenment. It
does not have an exclusionary claim on Truth. We would not hesitate to
call it pseudo-science for its claims of supernatural ability.

[Non-text portions of this message have been removed]

[Non-text portions of this message have been removed]

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yunita.tanuwijaya

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Jan 10, 2008, 9:16:52 PM1/10/08

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Dear teman2 milis,
Saya sendiri pun menyadari sangat riskan posting tentang Falun Gong
di milis ini, nanti bisa panjang karena banyak yg anti Falun Gong
karena propaganda partai komunis, atau memang orang partai komunis.
Itulah kenapa saya nggak pernah posting soal Falun Gong di milis ini,
jadi ga bisa dikatakan kampanye. Terus terang, saya nggak tahu dan
heran sekali siapa yg
mulai lalu saya cek thread yg paling atas, yg memulai posting ttg
obor ham, ananta? Nggak kenal. Mungkin saja adalah crossposting
pemberitahuan acara dari milis2 lsm atau yg lain. Tapi kayanya dia
bukan praktisi Falun Gong, soalnya kalau memang praktisi, kemudian
dia lihat banyak tanggapan yg kurang tepat, pasti diklarifikasinya,
itu sudah pasti. Yg namanya ananta mungkin bisa memunculkan diri?
Kalau diam saja, rasanya bukan praktisi deh anda itu.

Sedih sekali saya membaca THE TWO TALES OF FALUNGONG , opini dari
pihak yg anti Falun Gong, Ilmuwan China dan Pemuka agama baik yg
didalam dan di luar negeri juga sering dipakai oleh PKC utk
(mengartikan sendiri buku
Falun Gong kemudian menyebar pemahaman ala pemikirannya itu ke orang
banyak, dikutip sepotong2 yg lepas konteks dan dibahas panjang lebar
dengan menggunakan pemikiran dirinya sendiri untuk memperkuat argumen
negatifnya, apalagi isi artikel ini banyak yg bukan dari buku Falun
Gong. ) Ini bukan suatu lembaga yg netral. Nah… Ini betul2
kampanye yg mendiskreditkan Falun Gong, keluar lagi satu bukti,
diposting panjang2 berturutan, membuat orang jadi negatif thinking
sama Falun Gong, persis gaya cuci otak (Brainwash) menggunakan media
yg sering
dilakukan sebelumnya,salah satu taktik dari pkc. Kami tidak pernah
posting isi buku atau materi,
testimoni Falun Gong di milis ini, nggak pernah bujuk2 member di
milis ini utk ayo ikut latihan, kami hanya klarifikasi kalau ada
pernyataan member yg kurang tepat.

Kalau di artikel pendiskreditan ini tertulis sekian2 jumlah praktisi
Falun Gong mati karena latihan/ajaran tapi yg dari China, itu pasti
bohong, karena ya sumbernya dari China (yg buat berita adalah PKC)
Makanya saya tanya buktinya yg dari negara lain yg tidak anti Falu
Gong, misalnya Indonesia. Di buku Zhuan Falun ada tertulis bahwa
orang Xiulian dilarang bunuh diri, jadi kalau ada praktisi Falun Gong
bunuh diri itu berarti bukan praktisi. Misal apakah kita tidak
boleh beranggapan Islam mengajarkan pembunuhan, hanya karena yg
ngebom Bali dan aneka perbuatan teroris lainnya itu menggunakan
atribut muslim.

Pak adhyatma_nigraha dan juga anggota milis2 lain, semua yg ditulis
itu sengaja dibuat untuk cuci otak anda, memutarbalikkan fakta
tentang Falun Gong, nanti dipastikan anda jadi mikir yg nggak-nggak
sama Falun Gong setelah membacanya. Beranggapan Falun Gong memang
seperti yg dikatakan oleh penulis opini tersebut, padahal Falun Gong
tidak demikian. Nanti anda bisa berpikir seperti orang2 Tionghoa tua-
tua yg sering membaca koran mandarin yg bersumber dari pkc, xinhua,
atau parabola dari cctv dll, beranggapan bahwa prkatisi Falun Gong
itu emang belajar yg ga bener, sudah
sepantasnya dimusnahkan, setuju dan membenarkan bahwa partai komunis
yang menindas dan
membunuh Falun Gong memang baik dan sudah tepat langkahnya, apakah
boleh menyetujuinya? Ada berapa banyak orang mengikutinya, terutama
yg di China, menganiaya praktisi Falun Gong, menyumpah-serapah Falun
Gong, melaporkan kalau ada praktisi Falun Gong disekitar daerahnya
sehingga praktisi itu ditangkap dan dimasukkan ke penjara, dan ikut
berbuat dosa akibat termakan propaganda negatif terhadap Falun Gong
yg dibuat oleh partai komunis China dan pendukungnya?

Bolehkah saya minta izin pada moderator untuk saya juga boleh upload
file2 klarifikasi yg panjang2 (bukan hanya link) utk menjernihkannya?
Namun saya khawatir nanti ada yg merasa terganggu lalu kemudian
mengatakan saya berkampanye, atau menyudutkan saya kembali dengan
tuduhan ini-itu. Seperti kemarin ada yg bilang, ayo sudah hentikan
bahas Falun Gong, tapi permintaan anggota milis ini tidak diladeni,
malah terus terang terangan dan menyolok mendiskreditkan Falun Gong
dengan menyebarkan propaganda anti Falun Gong di milis ini.

Pak Perfect Harmony, sesuai dengan nama anda, ayolah ciptakan perfect
harmony, jangan ikut2 menanamkan kebencian dan fitnah, dan
mendiskreditkan orang Tionghoa lain yg latihan Falun Gong. Anda tidak
tahu apa yg anda lakukan itu akan berbuah apa kemudian di hari
kemudian. Sadarlah….

Bila ingin mengetahui jelas tentang Falun Gong hubungilah praktisi
Falun Gong yang asli, atau lembaga independen.
Di inbox email saya, ada satu surat dari member budaya tionghoa yg
isinya demikian:
----------------------------------------------------------
----------------------------------------------------------
Anda menulis di milis bukankah negara akan bagus kalau makin banyak
orang yang sehat dan baik?
menghemat biaya kesehatan negara dan dengan hati orang mengarah
menjadi baik, takut korupsi dan berbuat jahat, penjara akan semakin
kosong, negara pun akan makin sejahtera.

Aku sudah membaca 2 buku dari Mr Li dan ceramah2 beliau. Ada
perubahan dalam kehidupan sehari hari. Orang orang di sekitar aku
<sanak saudara, teman ,karyawan> heran
Ada yang sinis,curiga, dan ada yang tidak sukamengapa?? karena jadi
orang "baik" karena "tidak mau korupsi"<pajak dll> karena "terlalu
jujur" <pembukuan> karena......................................
MEREKA BERKATA ......."kamu masih mau dagang???, jangan jadi orang
bego!!!!>
BAGAIMANA MAU BERSAING DENGAN ORANG LAIN, BAGAIMANA MAU MAJU,
BAGAIMANA MAU BANYAK UNTUNG, BAGAIMANA KALAU "TETANGGA SEBELAH LEBIH
HEBAT???"
Salam sejahtera dan bahagia bagi anda
liang.tjoa
__________________________________________
Saya nggak kenal bapak ini, tapi ini adalah contoh dari seorang yg
membaca buku Falun Gong bukan dengan niat mau menjatuhkan Falun Gong,
jadi dapat melihat kebaikannya. Lain dengan yang baca buku Falun Gong
dengan tujuan menjatuhkan Falun Gong, apalagi isi artikel ini banyak
yg bukan dari buku Falun Gong. Ini baru saya katakan absurd.

Salam,
Yunita

Tolong hentikan fitnah, pendiskreditan dan penganiayaan terhadap
Falun Gong, wahai partai komunis China dan pendukungnya. Org2 partai
komunis memang tidak percaya Tuhan, tidak percaya karma, beranggapan
hidup hanya sekali saja di dunia ini dan setelah mati tak ada yg
perlu dikhawatirkan. Tapi anda juga manusia, dan hukum karma adalah
universal, juga akan berlaku bagi anda baik anda percaya atau tidak
percaya. Pernah tersulut api rokok di kulit? Rasanya sakit sekali,
padahal baru api sekecil itu. Neraka seperti apa rasanya? Boleh
bilang tak percaya ada neraka, tapi neraka itu rumah anda berikutnya
bagi orang yg tak juga sadar dan tak henti hentinya melakukan
kejahatan pada orang lain, selain ada juga bencana2 atau penyakit yg
akan menimpa anda dan keluarga di dunia ini, semua itu bukanlah
kebetulan semata, tapi adalah akibat perbuatan sendiri. Bagi yg bukan
komunis tapi masih terus ikut mendiskreditkan Falun Gong karena
termakan omongan komunis, telitilah dulu yang anda percayai itu
siapa. Jangan terseret dengan mereka dan tanpa sadar melakukan juga
kejahatan.

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ardian_c

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Jan 11, 2008, 3:08:42 AM1/11/08

to budaya_...@yahoogroups.com

kalu mo gw balikin kata2 lu, ya sama ajelah itu LI HONGZHI jg maen
balikin kata2 agama BUDDHA MAHAYANA ZHONGGUO seenaknya.

lagian yg di TWO TALES itu masih netral, diliat dari sudut pandang
ilmu sosiologislah. Jawaban LI HONGZHI aje dimasukin disitu.

BACA BAE2 !!!!!!

--- In budaya_tionghua@yahoogroups.com, "yunita.tanuwijaya"

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perfect_harmony2000

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Jan 11, 2008, 2:26:18 PM1/11/08

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Sdri.Yunita,

mohon maaf jika artikel yang saya masukkan itu membuat anda tidak senang.

Jawaban saya ada dibawah.

--- In budaya_tionghua@yahoogroups.com, "yunita.tanuwijaya"
<yunita.tanuwijaya@...> wrote:
>

> Dear teman2 milis,
> Saya sendiri pun menyadari sangat riskan posting tentang Falun Gong
> di milis ini, nanti bisa panjang karena banyak yg anti Falun Gong
> karena propaganda partai komunis, atau memang orang partai komunis.
> Itulah kenapa saya nggak pernah posting soal Falun Gong di milis ini,
> jadi ga bisa dikatakan kampanye. Terus terang, saya nggak tahu dan
> heran sekali siapa yg
> mulai lalu saya cek thread yg paling atas, yg memulai posting ttg
> obor ham, ananta? Nggak kenal. Mungkin saja adalah crossposting
> pemberitahuan acara dari milis2 lsm atau yg lain. Tapi kayanya dia
> bukan praktisi Falun Gong, soalnya kalau memang praktisi, kemudian
> dia lihat banyak tanggapan yg kurang tepat, pasti diklarifikasinya,
> itu sudah pasti. Yg namanya ananta mungkin bisa memunculkan diri?
> Kalau diam saja, rasanya bukan praktisi deh anda itu.
>

Saya tidak tertarik membicarakan mengenai Obor HAM.

> Sedih sekali saya membaca THE TWO TALES OF FALUNGONG , opini dari
> pihak yg anti Falun Gong, Ilmuwan China dan Pemuka agama baik yg
> didalam dan di luar negeri juga sering dipakai oleh PKC utk
> (mengartikan sendiri buku
> Falun Gong kemudian menyebar pemahaman ala pemikirannya itu ke orang
> banyak, dikutip sepotong2 yg lepas konteks dan dibahas panjang lebar
> dengan menggunakan pemikiran dirinya sendiri untuk memperkuat argumen
> negatifnya, apalagi isi artikel ini banyak yg bukan dari buku Falun
> Gong. ) Ini bukan suatu lembaga yg netral. Nah… Ini betul2
> kampanye yg mendiskreditkan Falun Gong, keluar lagi satu bukti,
> diposting panjang2 berturutan, membuat orang jadi negatif thinking
> sama Falun Gong, persis gaya cuci otak (Brainwash) menggunakan media
> yg sering
> dilakukan sebelumnya,salah satu taktik dari pkc. Kami tidak pernah
> posting isi buku atau materi,
> testimoni Falun Gong di milis ini, nggak pernah bujuk2 member di
> milis ini utk ayo ikut latihan, kami hanya klarifikasi kalau ada
> pernyataan member yg kurang tepat.
>

Jika anda baca baik-baik, tentunya juga bisa terlihat si penulis mau
mencoba netral dan bersikap ilmiah.

> Kalau di artikel pendiskreditan ini tertulis sekian2 jumlah praktisi
> Falun Gong mati karena latihan/ajaran tapi yg dari China, itu pasti
> bohong, karena ya sumbernya dari China (yg buat berita adalah PKC)
> Makanya saya tanya buktinya yg dari negara lain yg tidak anti Falu
> Gong, misalnya Indonesia. Di buku Zhuan Falun ada tertulis bahwa
> orang Xiulian dilarang bunuh diri, jadi kalau ada praktisi Falun Gong
> bunuh diri itu berarti bukan praktisi. Misal apakah kita tidak
> boleh beranggapan Islam mengajarkan pembunuhan, hanya karena yg
> ngebom Bali dan aneka perbuatan teroris lainnya itu menggunakan
> atribut muslim.
>

Anda baca lagi dengan teliti.

> Pak adhyatma_nigraha dan juga anggota milis2 lain, semua yg ditulis
> itu sengaja dibuat untuk cuci otak anda, memutarbalikkan fakta
> tentang Falun Gong, nanti dipastikan anda jadi mikir yg nggak-nggak
> sama Falun Gong setelah membacanya. Beranggapan Falun Gong memang
> seperti yg dikatakan oleh penulis opini tersebut, padahal Falun Gong
> tidak demikian. Nanti anda bisa berpikir seperti orang2 Tionghoa tua-
> tua yg sering membaca koran mandarin yg bersumber dari pkc, xinhua,
> atau parabola dari cctv dll, beranggapan bahwa prkatisi Falun Gong
> itu emang belajar yg ga bener, sudah
> sepantasnya dimusnahkan, setuju dan membenarkan bahwa partai komunis
> yang menindas dan
> membunuh Falun Gong memang baik dan sudah tepat langkahnya, apakah
> boleh menyetujuinya? Ada berapa banyak orang mengikutinya, terutama
> yg di China, menganiaya praktisi Falun Gong, menyumpah-serapah Falun
> Gong, melaporkan kalau ada praktisi Falun Gong disekitar daerahnya
> sehingga praktisi itu ditangkap dan dimasukkan ke penjara, dan ikut
> berbuat dosa akibat termakan propaganda negatif terhadap Falun Gong
> yg dibuat oleh partai komunis China dan pendukungnya?
>

Anda pikir saya berlangganan Renmin Ribao ?
Bahkan di CCTV sekarang ini bisa dikatakan tidak ada propaganda anti
Falun gong.

Anda pernah belajar sejarah serikat rahasia yang berbau keagamaan di
Tiongkok ? Misalnya Bailian jiao, Bagua jiao, Tianli jiao dan sebagainya ?
Atau juga kelompok Dadao hui ?

Apakah penulis tersebut hanya mengutip berita dari Xinhua, CCTV saja ?

> Bolehkah saya minta izin pada moderator untuk saya juga boleh upload
> file2 klarifikasi yg panjang2 (bukan hanya link) utk menjernihkannya?
> Namun saya khawatir nanti ada yg merasa terganggu lalu kemudian
> mengatakan saya berkampanye, atau menyudutkan saya kembali dengan
> tuduhan ini-itu. Seperti kemarin ada yg bilang, ayo sudah hentikan
> bahas Falun Gong, tapi permintaan anggota milis ini tidak diladeni,
> malah terus terang terangan dan menyolok mendiskreditkan Falun Gong
> dengan menyebarkan propaganda anti Falun Gong di milis ini.
>

Yang saya masukkan adalah hasil riset yang menurut saya ilmiah, jadi
saya tidak memasukkan hal-hal yang menurut saya adalah propaganda.

Jika saya balikkan masalah ini kepada anda, bukankah pihak anda
sendiri yang sering melakukan propaganda ?

Sekarang saya tanya balik, sikap apakah yang sebaiknya yang harus
dilakukan oleh praktisi ilmu olah batin ?
Sabar bukan ? Tunjukkan kesabaran anda itu kepada pihak yang menurut
anda "menindas" kelompok anda.
Sama seperti anjuran agar Li Hongzhi menyerahkan diri ke pemerintah
RRT, biar ia juga turut merasakan penderitaan umatnya.

Dan cobalah gali lebih mendalam UU tentang kepercayaan disana.

> Pak Perfect Harmony, sesuai dengan nama anda, ayolah ciptakan perfect
> harmony, jangan ikut2 menanamkan kebencian dan fitnah, dan
> mendiskreditkan orang Tionghoa lain yg latihan Falun Gong. Anda tidak
> tahu apa yg anda lakukan itu akan berbuah apa kemudian di hari
> kemudian. Sadarlah….
>

Apakah ini suatu bentuk ancaman atau apa ?

Apakah saya yang memposting hal-hal yang menurut saya sebagai
informasi penyeimbang itu salah ?

Apakah anda sendiri pernah berpikir tentang pandangan orang lain
terhadap Falun Gong ?

Anda ingin orang satu dunia itu sepakat dan mendukung bahwa Falun Gong
adalah baik adanya ?

Dan jika yang tidak mendukung ? Anda cap mereka adalah antek PKC,
masuk neraka dan sebagainya ?

Itu adalah hak orang lain untuk menilai Falun Gong baik dan merupakan
hak orang lain pula untuk menilai Falun Gong buruk.
Dan jangan bawa tuduhan bahwa yang tidak setuju dengan Falun Gong itu
adalah antek PKC.

> Tolong hentikan fitnah, pendiskreditan dan penganiayaan terhadap
> Falun Gong, wahai partai komunis China dan pendukungnya. Org2 partai
> komunis memang tidak percaya Tuhan, tidak percaya karma, beranggapan
> hidup hanya sekali saja di dunia ini dan setelah mati tak ada yg
> perlu dikhawatirkan. Tapi anda juga manusia, dan hukum karma adalah
> universal, juga akan berlaku bagi anda baik anda percaya atau tidak
> percaya. Pernah tersulut api rokok di kulit? Rasanya sakit sekali,
> padahal baru api sekecil itu. Neraka seperti apa rasanya? Boleh
> bilang tak percaya ada neraka, tapi neraka itu rumah anda berikutnya
> bagi orang yg tak juga sadar dan tak henti hentinya melakukan
> kejahatan pada orang lain, selain ada juga bencana2 atau penyakit yg
> akan menimpa anda dan keluarga di dunia ini, semua itu bukanlah
> kebetulan semata, tapi adalah akibat perbuatan sendiri. Bagi yg bukan
> komunis tapi masih terus ikut mendiskreditkan Falun Gong karena
> termakan omongan komunis, telitilah dulu yang anda percayai itu
> siapa. Jangan terseret dengan mereka dan tanpa sadar melakukan juga
> kejahatan.
>

Anda juga sudah melakukan judgement yang sempit, seolah-olah orang
yang anti Falun Gong adalah antek PKC.
Anda juga jangan langsung mencap mereka yang tidak percaya dan
mendeskreditkan Falun Gong akan masuk neraka.
Ini tersirat dari tulisan anda.
Anda bisa menggambarkan neraka dengan baik sekali, memang anda pernah
masuk neraka ?

Juga pelajarilah komunisme dengan baik, jangan langsung termakan
propaganda bahwa komunisme pasti anti agama.
Ini saya tulis, bukan berarti saya penganut paham komunisme.

Sekali lagi, jangan bawa-bawa faham hukum karma yang belum tentu anda
mengerti dan jika saya tanya secara detail, hukum karma ala apa ?
Buddhism ? Taoism ? Ruism ? Hinduism ?

Anda ini lucu sekali, baru tulisan The Two Tales saja sudah kebakaran
jenggot. Anda tahu tidak bahwa tulisan mengenai PKC dari Falun Gong
saja diloloskan di milist ini.

Ingat milist ini adalah milist diskusi yang baik dan bukan menakuti
membernya dengan segala macam neraka dan lain-lainnya.
Atau juga menuduh pro ini atau pro itu.
Itu adalah diskusi yang menyebalkan bagi saya.

Jika anda tidak setuju dengan tulisan yang saya muat, bantah saja yang
baik dan benar. Point per point yang anda harus bantah.
Sekali lagi bukan mengutuk atau menyumpahi dengan membawa-bawa hukum
karma atau neraka.

Jika anda ingin belajar meditasi ala Tiongkok, ada baiknya anda
membaca dahulu ChongLv Wendao Lu.

Hormat saya,

Xuan Tong

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Jan 11, 2008, 4:36:21 PM1/11/08

to budaya_...@yahoogroups.com

Saya sependapat dgn. tulisan Pak Xuan Tong dibawah ini. Saya bukan
anggota komunis dan telah hidup dinegara Barat lebih dari setengah
dari hidup saya. Tetapi saya harus memberi salut kepada Pemerintah
Tiongkok dgn. berhasilnya memajukan Tiongkok. Memang akan selalu ada
orang, golongan atau negara yg. senang kalau Tiongkok tidak berhasil
atau gagal utk. menjadi negara yg. maju dan makmur (terutama dibawah
PKC) dgn. mencari alasan2 tertentu. Coba kalau Tiongkok dirubah
seperti Rusia dgn. terlalu cepat dan tanpa dipikir masak2,
pasti/kemungkinan sekali Tiongkok juga akan hancur seperti Rusia
sekarang ini. Yg. terpenting dan menggembirakan adalah kenyataan dan
hasilnya yaitu Tiongkok dibawah PKC adalah negara berkembang yg.
paling berhasil didunia sekarang ini dan rakyatnya menjadi lebih
makmur walaupun belum merata (selalu akan perlu waktu dan tindakan
step by step).

BH Jo

--- In budaya_tionghua@yahoogroups.com, "perfect_harmony2000"

<perfect_harmony2000@...> wrote:
>
> Sdri.Yunita,
>
> mohon maaf jika artikel yang saya masukkan itu membuat anda tidak
senang.
>
> Jawaban saya ada dibawah.
>
> --- In budaya_tionghua@yahoogroups.com, "yunita.tanuwijaya"

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Jan 11, 2008, 6:58:56 PM1/11/08

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Sdr.Xuan Tong,
Dalam hal ini, saya melihat ada unsur kesengajaan dalam penguploadan
file panjang2 ini yg saya anggap memang cukup menghabiskan bandwith,
sebelumnya Sdr. Xuan Tong sudah tahu bahwa mengupload file harus
melalui moderator, terbukti dari posting pertama dan kedua yg saya
copy dibawah ini. Setelah itu, barulah Sdr. Xuan Tong mengupload file
tersebut ke Folder Files karena filenya terlalu besar menurutnya Sdr.
Xuan Tong

THE TWO TALES OF FALUNGONG part 1
Posted by: "perfect_harmony2000"

Maaf, ternyata sekarang jika upload files harus melalui moderator.
Untuk itu saya posting ulang dan secara bersambung.

THE TWO TALES OF FALUNGONG ( cat : upload file )
Posted by: "perfect_harmony2000"
karena filenya terlalu besar, jadi tulisan The Two Tales of Falungong
itu saya upload ke folder files.

Sdr. Xuan Tong sudah pasti membaca permintaan milister BT untuk stop
debat Falun Gong, tapi saya perhatikan Sdr. Xuan Tong malah sengaja
memperpanjang. Ini yg saya keberatan. Saya kurang setuju kalau Falun
Gong terus disalahkan tentang mereka yg dikatakan menggunakan milist
kita untuk menggambarkan baiknya mereka, tetapi kebalikannya,
bahwa PKC lah yang menggunakan milist ini untuk menyebarkan
propaganda tidak baik tentang Falun Gong. Disini saya bukan menuduh
Sdr. Xuan Tong adalah PKC, melainkan mengutip perkataan Sdr. Xuan
Tong sendiri," Anda tahu tidak bahwa tulisan mengenai PKC dari Falun
Gong saja diloloskan di milist ini". Jadi Sdri. Yunita, tak perlu
heran mengapa di milis ini banyak yg salah faham tentang Falun Gong,
karena memang semua media termasuk internet telah dipergunakan untuk
mencapai keinginan PKC yg seperti Sdri bilang yakni menghancurkan
Falun Gong dalam 3 bulan, termasuk dilengkapi dengan sepaket cara
untuk menghancurkan reputasinya.

Yang saya kurang setuju adalah cara cara demikian digunakan untuk
menjatuhkan reputasi seseorang atau sesuatu, dengan cara memposting
artikel seperti ini, kenapa Sdr. Xuan Tong tidak upload file saja dan
memberitahu kalau ada file terupload? Kenapa memakai cara posting
ulang bersambung? Disini ada maksud dan tujuan tentunya. Di awal
artikel panjang itu tertulis "Our research problem originates from

the two contradicting tales of Falungong. Each claims to be the only
appropriate understanding of Li Hongzhi's theory and the followers'

behaviors" menyebabkan saya selanjutnya sudah tidak mau membaca
kelanjutannya karena akan buang-buang waktu aja. Hanya orang kurang
kerjaan yg mau susah payah membaca tulisan opini ini, karena hanya
berisi klaim-klaim si penulis yg dengan angkuhnya berkata, : "Each

claims to be the only appropriate understanding of Li Hongzhi's

theory and the followers' behaviors". Ya itu khan menurutnya,
memangnya pemahaman dialah yg paling betul dan cocok? Kemudian dia
mau agar orang lain setuju versinya? Ah sudahlah saya tidak tertarik
membahas tentang artikel ini. Wasting Time and Wasting my mind. Bagi
anda itu riset ilmiah, bagi saya itu propaganda, dari cara
mempostingnya saja sudah ketahuan.

Kalau boleh saya analogikan : Kalau saya mau tahu rasa nasi, tentu
saya akan tanya sama orang yg setiap hari makan nasi, bukan sama
orang yg tidak pernah makan nasi dan tidak percaya nasi itu bagus
dimakan dan menulis segala macam argumen ala dirinya bahwa nasi itu
beracun. WHO sebagai badan independen yg dapat dipercaya serta tidak
memihak, atau badan penguji mandiri seperti Surveyor telah
membuktikan juga bahwa nasi itu tidak beracun dan baik dimakan. Bila
ada seorang ilmuwan yg berkata " Klaim saya dalam makalah ini adalah
satu satunya pendapat yg cocok tentang bahaya Nasi", buktinya
demikian demikian, yg memasak nasi itu orangnya bagaimana bagaimana,
pokoknya buktinya nasi itu tidak baik....Nyatanya, yg pada makan nasi
baik2 aja tuh, pada
sehat malah,, Hehehehe, lucu juga ya.

Saya pun menonton CCTV, memang di awal penganiayaan Falun Gong
sekitar th. 99-2001 itu luar biasa propaganda anti Falun Gong yg
disiarkan di media2 Tiongkok. Praktisi Falun Gong kemudian
klarifikasi fakta membuat dunia tahu apa kenyataan sebenarnya, dan
akhirnya ada tekanan internasional untuk menghentikan penindasan
ini. Penganiayaan kemudian dilakukan secara tertutup, dan PKC tidak
berani lagi terang terangan menyiarkan propaganda anti Falun Gong di
media akhir-akhir ini. Sdr. Xuan Tong, sesuai kenyataan bahwa
penindasan sudah berjalan 9 tahun, menurut saya mereka sangat sabar
sekali menghadapi penganiayaan ini. Dan saya setuju dengan Sdri.
Yunita bahwa anjuran agar Mr.Li Hongzhi menyerahkan diri ke
pemerintah RRC adalah bukan solusi mengakhiri penganiayaan. Saya
hanya mau tanya satu hal sederhana, mengapa sih pemerintah RRC tidak
mau berhenti menganiaya dan membunuh praktisi Falun Gong?

Orang cenderung melupakan hal ini. Di hukum yg berlaku, membunuh
satu orang harus dipenjara sekian tahun lho, ini rakyat yg dibunuh
sudah mencapai 3000-an. Dimana hukum dan keadilan bagi rakyat?

Saya tidak melihat Sdri. Yunita mengancam Sdr. Xuan Tong, dia
mengajak Sdr. Xuan Tong utk menciptakan Perfect Harmony diantara
kita. Jgn parno gitu dong ah:) Yg anda posting juga bukan info
penyeimbang, karena itu opini somebody, bukan fakta dari badan atau
lembaga independen. Yah, mungkin boleh juga Sdri.atakan info
penyeimbang yah, kalau Sdri. Yunita posting klarifikasi fakta Falun
Gong, anda posting panjang lebar yg menghancurkan reputasi Falun
Gong.

Saya tidak melihat satu pun perkataan Sdri. Yunita yg menuduh orang
yg tidak mendukung PKC sebagai antek PKC, kok Sdr. Xuan
Tong "merasa" :) Lihat deh tulisan Sdri. Yunita sebelumnya, diatas
tanggapan anda:

> Pak Perfect Harmony, sesuai dengan nama anda, ayolah ciptakan
perfect
> harmony, jangan ikut2 menanamkan kebencian dan fitnah, dan
> mendiskreditkan orang Tionghoa lain yg latihan Falun Gong. Anda
tidak
> tahu apa yg anda lakukan itu akan berbuah apa kemudian di hari
> kemudian. Sadarlah….

Dia hanya memberitahu Sdr tentang hukum karma.

Saya pribadi berpendapat, memposting dengan sengaja materi opini ini
secara terbuka di milist dan bersambung, memang adalah upaya
menjatuhkan bagi orang Tionghoa lain yg latihan Falun Gong, dan
sengaja ingin memperkeruh (eh salah, tepatnya memperpanas) suasana,
kayaknya gak puas gitu. Ini pendapat saya, karena kalau bukan itu,
mengapa Sdr. Xuan Tong tidak upload file aja dan beritahu ada file
terupload? Kenapa Sdr. Xuan Tong tidak mau stop saat anggota milis
lain meminta anda untuk stop debat Falun Gong? Sebelumnya Sdri.
Yunita sudah memberikan bukti dari badan independen dan kantor berita
mandiri terpercaya, lalu Sdr. Xuan Tong lah yg "kebakaran jenggot"
dengan segera dan secara menyolok memposting artikel opini yg menilai
Falun Gong buruk, sayangnya bukan dari badan independen atau kantor
berita mandiri, lagi lagi opini. Memang tidak dapat dibuktikan.
Kalau opini siapa aja juga bisa beropini, saya juga bisa beropini.
Siapa aja bebas kok ngomong di dunia ini. Tapi soal pembuktian
benar/tidaknya, tentu harus serahkan pada badan independen. Sdri.
Yunita juga cukup sopan untuk hanya menaruh link, bahkan dia minta
ijin moderator dulu kalau dia ingin memposting artikel2 panjang dari
Falun Gong, tidak seperti cara anda yg "kebakaran jenggot" langsung
aja seperti itu. Dia telah menunjukkan kesabarannya dalam hal ini,
dan b isa mempertimbangkan perasaan orang lain. Kalau Sdr. Xuan Tong
baru minta maaf setelah memposting artikel ini kepada Sdri. Yunita,
permintaan maaf itu terdengar tidak tulus.

Sdr. Xuan Tong, jangan membuat anggota milis lain berpikir Sdri.
yunita mencap yg tidak mendukung Falun Gong sebagai antek PKC, itu
tidak ada dalam suratnya. Justru dari tulisan andalah hal itu
terucap. "Dan jika yang tidak mendukung ? Anda cap mereka adalah

antek PKC, masuk neraka dan sebagainya"

Sdri. Yuni juga tidak mengutuk atau menyumpahi Sdr dengan membawa-
bawa hukum karma atau neraka. Memang ini milis diskusi yg baik
seharusnya, tapi perkataan2 yg dibalikkan ini yg saya tidak suka,
dimana orang yg sebenarnya tidak demikian, namun Sdr. Xuan Tong
katakan demikian. Sdr saja yg "merasa" sendiri. Ini juga menyebalkan
bagi saya. Saya lihat Sdri. Yunita hanya memohon dengan cara baik
baik kepada pihak yg
menganiayanya (PKC), ini memang sering dilakukan oleh mereka setiap
klarifikasi fakta, agar berhenti melakukan hal buruk, agar tidak kena
pembalasan karma, itu suatu permintaan yg wajar, bukan ancaman, bukan
penuduhan. Kalau anda merasa ya silakan, tapi jangan menuduh orang
menuduh anda antek PKC dong.

Sdr. Xuan Tong dan Sdri. Yunita, saya termasuk orang yg pernah
mempelajari komunisme, saya pernah ikut milis komunis juga. Justru
karena telah mempelajarinya, saya jadi tahu mengapa komunsime itu
anti agama. Dari bahan2 komunis yg saya baca seperti dari Karl Marx,
Stalin sampai Mao, saya menjadi jelas mengapa revolusi kebudayaan di
China dapat terjadi, dimana semua agama lurus diberangus, kuil dan
kitab dibakari, Bhikku dan Biarawan dipaksa kembali menjalani
keduniawian.

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Hendri Irawan

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Jan 11, 2008, 9:20:28 PM1/11/08

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Saudara/i Yufei9999,

Lansung saja. Tolong kemukakan bukti-bukti bahwa milis ini digunakan
Gongchandang sebagai arena anti Falun Gong.

Untuk anda ketahui saja, milis ini mengusung kebebasan berpendapat.
Maka karena itu, postingan pro Falun Gong JUGA DILOLOSKAN. Bagaimana
kalau ada yang mengatakan milis ini pro Falun Gong ? Saya sarankan
anda telaah dulu arsip milis ini sebelum banyak berkomentar. Sepanjang
sejarah milis ini, selalu saja pihak Falun Gong yang memulai. Jikalau
tidak siap dikomentari atau didebat orang lain, lebih baik anda dan
pihak Falun Gong tidak mengirimkan postingan ke milis ini.

Itu saja. Saya tunggu bukti-buktinya.

Hormat saya,

Yongde

--- In budaya_tionghua@yahoogroups.com, "yufei99999" <yufei99999@...>
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Hendri Irawan

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Jan 11, 2008, 9:25:56 PM1/11/08

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Tambahan,

Baru kali ini milis ini dikatakan pro-Gongchandang. Kayaknya titel
yang diusung milis ini makin bertambah :)

Selama ini, biasanya malah dituduh antek Taiwan, pro-Guomindang, anti
agama-agama tertentu (termasuk anti agama tradisional Tionghoa).
Lumayan juga mengoleksi banyak julukan.

Hormat saya,

Yongde

--- In budaya_tionghua@yahoogroups.com, "Hendri Irawan" <henyung@...>
wrote:

>
> Saudara/i Yufei9999,
>
> Lansung saja. Tolong kemukakan bukti-bukti bahwa milis ini digunakan
> Gongchandang sebagai arena anti Falun Gong.
>
> Untuk anda ketahui saja, milis ini mengusung kebebasan berpendapat.
> Maka karena itu, postingan pro Falun Gong JUGA DILOLOSKAN. Bagaimana
> kalau ada yang mengatakan milis ini pro Falun Gong ? Saya sarankan
> anda telaah dulu arsip milis ini sebelum banyak berkomentar. Sepanjang
> sejarah milis ini, selalu saja pihak Falun Gong yang memulai. Jikalau
> tidak siap dikomentari atau didebat orang lain, lebih baik anda dan
> pihak Falun Gong tidak mengirimkan postingan ke milis ini.
>
> Itu saja. Saya tunggu bukti-buktinya.
>
> Hormat saya,
>
> Yongde
>
> --- In budaya_tionghua@yahoogroups.com, "yufei99999" <yufei99999@>

> wrote:
> >
> > Sdr.Xuan Tong,
> > Dalam hal ini, saya melihat ada unsur kesengajaan dalam penguploadan
> > file panjang2 ini yg saya anggap memang cukup menghabiskan bandwith,
> > sebelumnya Sdr. Xuan Tong sudah tahu bahwa mengupload file harus
> > melalui moderator, terbukti dari posting pertama dan kedua yg saya
> > copy dibawah ini. Setelah itu, barulah Sdr. Xuan Tong mengupload file
> > tersebut ke Folder Files karena filenya terlalu besar menurutnya Sdr.
> > Xuan Tong
> >

----------------- dipotong --------------------

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Jan 11, 2008, 10:22:07 PM1/11/08

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Rekan-rekan semua, da-jia-hao !
Saya yakin, perdebatan dimilist ini tidak sampai membuat perpecahan dikalangan Warga Indonesia keturunan Tionghua (IT).Selama adu argumentasi itu tidak menggunakan kata-kata kotor, saya rasa OK saja !
Kita perlu membedakan antara "fa lun da fa" sebagai jenis latihan pernapasan Qi-gong dan "orang-orang praktisi flg yang anti PKC".
Sekiranya millist B_T ini dimanfaatkan untuk memberi penjelasan tentang "fa lun da fa" , saya rasa apa salahnya ?
Tetapi, bila millist ini digunakan oleh oknum(? atau semuanya?)untuk mengajak bersama-sama anti PKC, sayalah yang pertama menolak !
Saya berkali-kali menulis dimillist ini, Tiongkok bukan seindah sorga, seandainya sorga itu indah. Tetapai juga bukan neraka, seandainya neraka itu mengerikan. Tiongkok yang dipimpin oleh PKC jelas semakin baik, bukan semakin buruk! Ini opini dunia, bukan propaganda PKC! Celakanya kalau orang-orang FLG tidak mau mengakui ini !
Saya tidak pernah membaca buku "Fa lun da fa", maka saya tidak sanggup mengomentari plus dan minusnya "Fa lun da fa". Mungkin, dengan latihan "Fa lun da fa" kita bisa sehat jasmani rohani, tetapi, sama dengan pelatihan Qi-gong lainnya, salah-salah bisa "zou huo ru mo", sejenis sinting begitulah. Dao-jia paling mengerti hal ini !

Salam dari Indarto.Tan

> > kemudian. Sadarlah?

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Jan 12, 2008, 2:12:09 AM1/12/08

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Dalam menanggapi ulah sebuah aliran kepercayan XXX, Pak ABS pernah
menyinggung tentang Bai Lian Jiao/Pek Lian Kauw. hal ini membuat saya lama
merenung, mencoba mencari jawaban, apa sebenarnya yang membedakan sebuah
aliran agama yang sehat dng aliran agama yang sesat?

Pada hakekatnya, agama bergerak pada bidang spriritual, jika ada yang
menjanjikan kebahagiaan, pada prinsipnya juga bukan kebahagiaan yang
bersifat duniawi. Ada yang menjanjikan kebahagian di akhirat, ada yang
menjanjikan pelepsan kekal dari jerat duniawi, ada juga yang hanya
mengejar kedamaian bathin di dunia.

Maka, bila ada agama yang mulai menjanjikan hal2 yang bersifat duniawi,
misalnya menjanjikan kemakmuran dan kehadiran surga di dunia, menjanjikan
keberuntungan usaha dan keselamatan perjalanan, atau menghadirkan mujijat
penyembuhan thd penyakit dan kekebalan thd senjata, mempercayai kelahiran
bayi2 ajaib dll, mulailah dia tejebak ke aliran mistik. maka agama yang
sehat harus selalu waspada untuk mengkaitkan dng hal2 ini.

Mungkin saja ada keajaiban penyembuhan, mungkin saja ada ilmu kekebalan,
mungkin saja hal2 ini bisa dipeljari dan dilatih. tapi akan menjadi sangat
bahaya jika hal2 yang bersifat duniawi ini dihubung2kan dng sebuah ajaran
spiritual, entah mau disebut agama atau bukan. karena begitu sebuh ajaran
spiritul/agama menyatu dng dunia mistik dan duniawi, akan membuat umatnya
kehilangan kendali rasional, hal ini akan mudah dimanfaatkan pihak
tertentu untuk membuat gerakan2 sosial dan politik, yang akan melencengkan
tujuan mulia sebuah agama. saya kira, gerakan Teratai Putih(bailian Jiao)
bisa dikategorikan seperti ini. sekarang, kita juga bisa menilai, di zaman
ini, aliran2 mana saja yang bisa kita kategorikan sbg aliran2 sesat
seperti Teratai putih?

salam,
ZFy

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Jan 12, 2008, 2:28:16 AM1/12/08

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Buktikan saja kalau Millis ini pernah digunkan oleh PKT/RRT untuk
berpropaganda menyerang FLG!

Baca dulu yang teliti tulisan sdr Xuan Tong:

"tulisan mengenai PKC dari Falun Gong saja diloloskan di milist ini"

yang dimaksud tulisan diatas jelas adalah tulisan dari FLG tentang
keburukan PKC, bukan sebaliknya!!!

> Sdr.Xuan Tong,

tetapi kebalikannya,
> bahwa PKC lah yang menggunakan milist ini untuk menyebarkan
> propaganda tidak baik tentang Falun Gong. Disini saya bukan menuduh
> Sdr. Xuan Tong adalah PKC, melainkan mengutip perkataan Sdr. Xuan
> Tong sendiri," Anda tahu tidak bahwa tulisan mengenai PKC dari Falun
> Gong saja diloloskan di milist ini".
Jadi Sdri. Yunita, tak perlu

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Sdr Yongde, Sdr Handi, Sdr XuanTong dkk,
Saya bukan mengatakan milis ini pro-Gongchandang. Saya mengatakan :

PKC lah yang menggunakan milist ini untuk menyebarkan
propaganda tidak baik tentang Falun Gong. Disini saya bukan menuduh
Sdr. Xuan Tong adalah PKC, melainkan mengutip perkataan Sdr. Xuan
Tong sendiri," Anda tahu tidak bahwa tulisan mengenai PKC dari Falun
Gong saja diloloskan di milist ini".

Sayalah yg salah mengartikan tulisan Sdr. Xuantong sebelumnya itu,
Dui Bu Qi.
Saya menghargai kebebasan berpendapat di milis ini.

--- In budaya_tionghua@yahoogroups.com, "Hendri Irawan" <henyung@...>
wrote:
>

> Tambahan,
>
> Baru kali ini milis ini dikatakan pro-Gongchandang. Kayaknya titel
> yang diusung milis ini makin bertambah :)
>

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Dada

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Jan 12, 2008, 8:09:16 AM1/12/08

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From: budaya_tionghua@yahoogroups.com
[mailto:budaya_tionghua@yahoogroups.com] On Behalf Of yufei99999
Sent: Saturday, January 12, 2008 6:59 AM
To: budaya_tionghua@yahoogroups.com
Subject: [budaya_tionghua] Re: THE TWO TALES OF FALUNGONG part 1

Sdr.Xuan Tong,

Sdr. Xuan Tong sudah pasti membaca permintaan milister BT untuk stop
debat Falun Gong, tapi saya perhatikan Sdr. Xuan Tong malah sengaja
memperpanjang.

Dada :

Dan anda juga turut serta memperpanjang , bukankah demikian?

=========================================================

Ya itu khan menurutnya,
memangnya pemahaman dialah yg paling betul dan cocok? Kemudian dia
mau agar orang lain setuju versinya? Ah sudahlah saya tidak tertarik
membahas tentang artikel ini. Wasting Time and Wasting my mind. Bagi
anda itu riset ilmiah, bagi saya itu propaganda, dari cara
mempostingnya saja sudah ketahuan.

Dada :

Tentu praktisi falun gong pun ingin orang lain setuju pada versinya sendiri
. Bagi anda itu klarifikasi , bagi saya itu propaganda .....

===================================================

Kalau boleh saya analogikan : Kalau saya mau tahu rasa nasi, tentu
saya akan tanya sama orang yg setiap hari makan nasi, bukan sama
orang yg tidak pernah makan nasi dan tidak percaya nasi itu bagus
dimakan dan menulis segala macam argumen ala dirinya bahwa nasi itu
beracun. WHO sebagai badan independen yg dapat dipercaya serta tidak
memihak, atau badan penguji mandiri seperti Surveyor telah membuktikan juga
bahwa nasi itu tidak beracun dan baik dimakan. Bila ada seorang ilmuwan yg
berkata " Klaim saya dalam makalah ini adalah satu satunya pendapat yg cocok
tentang bahaya Nasi", buktinya demikian demikian, yg memasak nasi itu
orangnya bagaimana bagaimana,
pokoknya buktinya nasi itu tidak baik....Nyatanya, yg pada makan nasi baik2
aja tuh, pada sehat malah,, Hehehehe, lucu juga ya.

Dada :

Analogi anda terlalu berbelit - belit , melibatkan sebutir nasi . Anda ambil
contoh saja yang lebih controversial , semua membuktikan betapa rokok itu
tidak baik bagi kesehatan , nyatanya bagi perokok tertentu , rokok baik tuh
, sehat2 saja , buktinya tetangga merokok , mati duluan...

============================================================================
================================

Saya tidak melihat satu pun perkataan Sdri. Yunita yg menuduh orang
yg tidak mendukung PKC sebagai antek PKC, kok Sdr. Xuan
Tong "merasa" :) Lihat deh tulisan Sdri. Yunita sebelumnya, diatas
tanggapan anda:

> Pak Perfect Harmony, sesuai dengan nama anda, ayolah ciptakan
perfect
> harmony, jangan ikut2 menanamkan kebencian dan fitnah, dan
> mendiskreditkan orang Tionghoa lain yg latihan Falun Gong. Anda
tidak
> tahu apa yg anda lakukan itu akan berbuah apa kemudian di hari

> kemudian. Sadarlah..

Dia hanya memberitahu Sdr tentang hukum karma.

Dada :

Bahasan akan kacau balau kalau mengkaitkan kasus dengan hukum2 agama .
Mengaitkan nama orang dengan himbauan segala rupa , blab la bla

Nanti akan saya seret pula hukum Yesus , kasihinilah musuhmu , jika ditampar
pipi yang satu berilah pipi yang satunya lagi ..blab la blab la ....

============================================================================
===

Saya pribadi berpendapat, memposting dengan sengaja materi opini ini
secara terbuka di milist dan bersambung, memang adalah upaya
menjatuhkan bagi orang Tionghoa lain yg latihan Falun Gong, dan
sengaja ingin memperkeruh (eh salah, tepatnya memperpanas) suasana,
kayaknya gak puas gitu. Ini pendapat saya, karena kalau bukan itu,
mengapa Sdr. Xuan Tong tidak upload file aja dan beritahu ada file
terupload? Kenapa Sdr. Xuan Tong tidak mau stop saat anggota milis
lain meminta anda untuk stop debat Falun Gong?

Dada :

Anda tidak usah mempermasalahkan saudara Xuan Tong tidak mau stop saat
anggota milist lain meminta bahasan ini di stop . Toh anda juga tidak
menuruti permohonan anggota lain , dengan turut serta ikut dalam perdebatan
ini .

Dan tidak perlu melibatkan hukum karma dan hukum agama2 lain dalam sebuah
perdebatan , apa jadinya nanti umat katolik dan umat agama lain membawa
hukum2 agama sendiri , jadilah perdebatan agama yang tidak ada ujungnya.

============================================================================
=====

Sdri. Yuni juga tidak mengutuk atau menyumpahi Sdr dengan membawa-bawa hukum

karma atau neraka. Memang ini milis diskusi yg baik
seharusnya, tapi perkataan2 yg dibalikkan ini yg saya tidak suka, dimana
orang yg sebenarnya tidak demikian, namun Sdr. Xuan Tong katakan demikian.
Sdr saja yg "merasa" sendiri. Ini juga menyebalkan bagi saya. Saya lihat
Sdri. Yunita hanya memohon dengan cara baik
baik kepada pihak yg menganiayanya (PKC), ini memang sering dilakukan oleh
mereka setiap klarifikasi fakta, agar berhenti melakukan hal buruk, agar
tidak kena pembalasan karma, itu suatu permintaan yg wajar, bukan ancaman,
bukan penuduhan. Kalau anda merasa ya silakan, tapi jangan menuduh orang
menuduh anda antek PKC dong.

Dada :

Anda katakan, saudari yunita hanya memohon dengan cara baik kepada pihak
yang menganiayanya (PKC). Lantas kenapa diposting ke milist ini? Tidak
salah alamat? Apa dia hendak memesan pizza ke warung tegal ?

==========================================================================

Sdr. Xuan Tong dan Sdri. Yunita, saya termasuk orang yg pernah
mempelajari komunisme, saya pernah ikut milis komunis juga. Justru
karena telah mempelajarinya, saya jadi tahu mengapa komunsime itu
anti agama. Dari bahan2 komunis yg saya baca seperti dari Karl Marx,
Stalin sampai Mao, saya menjadi jelas mengapa revolusi kebudayaan di
China dapat terjadi, dimana semua agama lurus diberangus, kuil dan
kitab dibakari, Bhikku dan Biarawan dipaksa kembali menjalani
keduniawian.

Dada :

Bagaimana pula bisa anda memandang sebuah revolusi dari hanya sentimen
keagamaan semata.

Stalin memperlakukan biarawan dan biarawati melebihi pelacur sekalipun ,
akan tetapi sekali lagi memandang dari sentiment keagamaan semata , itu
jelas mempertentangkan ideology dengan agama , mengingat korbannya bukan
umat agama semata , tetapi juga tawanan politik , rakyat sipil , etnis
minoritas , tawanan2 perang Jerman , dan pejabat pemerintah Sovyet sendiri
yang terkena fitnah. Lantas kenapa anda mempersempit hanya melulu dari segi
agama. Begitu pula dengan revolusi kebudayaan , anda hanya melihat dari
korban umat beragama , padahal korban revolusi kebudayaan adalah pejabat2
PKC sendiri yang terkena fitnah , pembersihan internal partai , dan juga
motivasi - motivasi pribadi dari Gang Four. Anda hendak menggerakkan
sentiment keagamaan untuk mengorbankan anti PKC disini.

Dengan logika anda , apa jadinya jika dibahas pula bahwa pengikut komunis di
RI , dibantai oleh umat beragama ? Apa jawaban anda ?

Jangan dicampur baurkan sebuah revolusi , gejolak politik hanya dari
sentiment keagamaan semata ..

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Jan 12, 2008, 8:22:43 AM1/12/08

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Betul sekali

Kalau milist ini dijadikan ajang untuk mengajak bersama-sama untuk anti PKC
..bener2 salah alamat ,

PKC sebagai penguasa tiongkok harus mengurus dan menghidupi 1.3 milyar
rakyatnya , dan bukan hal yang mudah ..

Tiongkok yang semakin baik , dan semakin kuat adalah fakta , bukan
propaganda PKC ....

Bodoh saja kalau raksasa kapitalis ramai2 menaruh kapitalnya , karena
termakan propaganda PKC hehehe

Hendri Irawan <henyung@yahoo.com <mailto:henyung%40yahoo.com> > wrote:
Saudara/i Yufei9999,

Lansung saja. Tolong kemukakan bukti-bukti bahwa milis ini digunakan
Gongchandang sebagai arena anti Falun Gong.

Untuk anda ketahui saja, milis ini mengusung kebebasan berpendapat.
Maka karena itu, postingan pro Falun Gong JUGA DILOLOSKAN. Bagaimana
kalau ada yang mengatakan milis ini pro Falun Gong ? Saya sarankan
anda telaah dulu arsip milis ini sebelum banyak berkomentar. Sepanjang
sejarah milis ini, selalu saja pihak Falun Gong yang memulai. Jikalau
tidak siap dikomentari atau didebat orang lain, lebih baik anda dan
pihak Falun Gong tidak mengirimkan postingan ke milis ini.

Itu saja. Saya tunggu bukti-buktinya.

Hormat saya,

Yongde

--- In budaya_tionghua@yahoogroups.com

<mailto:budaya_tionghua%40yahoogroups.com> , "yufei99999" <yufei99999@...>

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Jan 12, 2008, 9:43:47 AM1/12/08

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--- In budaya_tionghua@yahoogroups.com, skalaras@... wrote:

> Maka, bila ada agama yang mulai menjanjikan hal2 yang bersifat duniawi,

Bukankah dalam agama "x" dikatakan "selamat dunia akhirat"
Bukankah dalam agama "y" dikatakan "carilah dulu kerajaan surga maka
semua nya akan ditambahkan bagi mu"
Bukankah dalam agama "z" dikatakan "...berilah kami rejeki pada hari ini '
Bukan kah Sesungguhnya agama itu "tuntunan" dalam menyikapi hidup
dunia sekarang dan yang akan datang?
Ada "buku" pegangan, ada "hadis", ada "dogma", ada "surat", ada
"sutra" Semuanya untuk mencapai keseimbangan bukan??

Benar atau sesat , mungkin lebih banyak kepada "interpertasi" yang
tergantung dari waktu dan ruang.

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Jan 14, 2008, 7:27:14 AM1/14/08

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- Selamat dunia akhirat : ini hanyalah sekedar ucapan harapan, seperti "damai di bumi damai di surga", bukanlah janji.
- carilah dulu kerajaan surga? saya tidak tahu apa maksud ucapan ini. maksudnya mencari kerajaan surga di Bumi? seperti TaiPing Tianguo? ini justru awal dari malapetaka.
- berilah kami rejeki pada hari ini : ini juga sekedar harapan, kalau ternyata tidak diberi pun, juga tidak lantas mutung kan?
- tuntunan dlm menyikapi dunia sekarang, benar memang termasuk, tapi tidak menjanjikan ganjarannya pada hal2 yang bersifat duniawi, misalnya tuntunan "kamu harus mencintai sesama", jika kamu telah melakukan kebaikan, nanti keluarga kamu pasti akan sehat sejahtera dll dll. apakah ada janji seperti ini? kalau ada, ini juga termasuk ajaran menyesatkan.
- Semua dogma yang menjanjikan kehadiran surga di bumi, akan menyesatkan.

ZFy

----- Original Message -----
From: liang.tjoa
To: budaya_tionghua@yahoogroups.com
Sent: Saturday, January 12, 2008 9:43 PM
Subject: [budaya_tionghua] Re: Agama dan dunia Mistik

--- In budaya_tionghua@yahoogroups.com, skalaras@... wrote:

> Maka, bila ada agama yang mulai menjanjikan hal2 yang bersifat duniawi,

Bukankah dalam agama "x" dikatakan "selamat dunia akhirat"
Bukankah dalam agama "y" dikatakan "carilah dulu kerajaan surga maka
semua nya akan ditambahkan bagi mu"
Bukankah dalam agama "z" dikatakan "...berilah kami rejeki pada hari ini '
Bukan kah Sesungguhnya agama itu "tuntunan" dalam menyikapi hidup
dunia sekarang dan yang akan datang?
Ada "buku" pegangan, ada "hadis", ada "dogma", ada "surat", ada
"sutra" Semuanya untuk mencapai keseimbangan bukan??

Benar atau sesat , mungkin lebih banyak kepada "interpertasi" yang
tergantung dari waktu dan ruang.

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iwan kustiawan

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Jan 14, 2008, 4:06:29 PM1/14/08

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Saya baru bergabung dengan mailing list ini beberapa hari yang lalu.
Saya seorang yang lebih banyak bekerja dalam hal yang berhubungan
dengan ilmu dan teknologi, tetapi saya juga tertarik dalam hal
spiritual meski tentunya saya bukanlah seorang yang tahu banyak dalam
hal ini ( karena semakin saya mempelajari agama dan spiritual semakin
saya merasa tambah menjadi lebih tak mengerti, disaat yang sama
semuanya menjadi semakin hampa untuk mempelajari agama hanya untuk
memenuhi keegoan intelektualitas saja ). Namun sepanjang yang saya
renungkan tak ada satupun agama yang menjanjikan sesuatu keselamatan,
apa yang tertulis seperti suatu janji pada dasarnya adalah sesuatu
alat untuk membangkitkan iman, dan dengan iman itu lahirlah ketenangan
( a gama= tidak bimbang ). namun kata kata, sabda, ayat, sutra atau
apapun namanya tanpa adanya tindakan untuk sesama manusia tidaklah
berarti apa apa, tidak ada selamat yang diberikan. Kenyataan yang
terjadi dalam kehidupan kita baik pahit maupun senang akan tetap
terjadi, di sinilah peran agama bagi manusia yaitu untuk mempersiapkan
diri kita untuk menerima kenyataan hidup seperti apa adanya. Namun
saya tidak mengatakan bahwa agama ( pengertian formil ) adalah jalan
satu satunya untuk memberikan ketenangan, tetapi sikap mental untuk
menerima keadaan yang terjadi seperti apa adanya itulah yang membuat
manusia menjadi lebih tenang misalnya dalam menghadapi permasalahan
yang pelik dalam hidupnya ( dalam hal ini saya harus belajar banyaaaak
sekali ).
Segala ritual dimasudkan untuk mengingatkan manusia akan ajaran
agamanya ataupun untuk secara psikologi mengembangkan ketenangan jiwa,
dan mengembangakan harapan baru dalam hidup.
Menurut saya sendiri agama merupakan sesuatu hubungan pribadi antara
Tuhan dan saya pribadi, saya tidak bisa membaginya dengan orang lain.
Tetapi perwujudan dari hubungan itu haruslah tercermin dalam tindakan
untuk orang lain dan diri sendiri.
Mengenai kebenaran suatu ajaran, adalah sulit ditarik garis yang
jelas. Karena sebagai manusia yang mempunyai nafsu ( dosa asal atau
apapun namanya ), badan, hati, perasaan dan pikiran semuanya bisa
menyesatkan dan mempengaruhi intepretasi terhadap sesuatu hal.Selain
itu untuk mengatakan suatu ajaran benar atau salah bukankah tanpa
sadar (dengan sadar? ) kita membutuhkan ajaran/ paham lain sebagai
bahan referensi atau perbandingan? jikalau kita telah memiliki ajaran
tertentu dan telah mengakar dalam hidup kita alangkah tidak fair bagi
ajaran lain yang ingin kita nilai kebenarannya? oleh karena itu
dibutuhkan keterbukaan pikiran dan kejernihan berfikir, kalu tidak
akhirnya kita mungkin terjebak dalam kebingungan.
Bagi saya selama sesuatu ajaran itu tidak menyebabkan penderitaan bagi
saya, bagi pihak kedua, dan pihak ketiga, maka itu adalah baik bagi saya.
Pendapat saya bukan berarti ingin mengecilkan makna agama itu sendiri,
tetapi saya berharap agar kita kita tidak terjebak dalam kebodohan dan
kefanatikan tanpa makna yang berarti bagi orang lain dan diri sendiri.
Jika kita adalah orang yang beriman, jagalah iman kita karena itu
adalah harapan dan harapan itulah yang melahirkan kekuatan dan ketenangan.

Terima kasih
Iwan
Leiden
The Netherlands

>
> Bukankah dalam agama "x" dikatakan "selamat dunia akhirat"
> Bukankah dalam agama "y" dikatakan "carilah dulu kerajaan surga maka
> semua nya akan ditambahkan bagi mu"
> Bukankah dalam agama "z" dikatakan "...berilah kami rejeki pada hari
ini '
> Bukan kah Sesungguhnya agama itu "tuntunan" dalam menyikapi hidup
> dunia sekarang dan yang akan datang?
> Ada "buku" pegangan, ada "hadis", ada "dogma", ada "surat", ada
> "sutra" Semuanya untuk mencapai keseimbangan bukan??
>
> Benar atau sesat , mungkin lebih banyak kepada "interpertasi" yang
> tergantung dari waktu dan ruang.
>

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Jimmy Tanaya

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Jan 15, 2008, 12:02:50 AM1/15/08

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Bung Zhou,

CMIIW, bukankah bung pernah mengatakan (lebih kurang) bahwa bila Bung
tidak paham ttg sesuatu, maka bung memilih utk tidak berkomentar atau
'meminta orang lain' utk berkomentar? Apakah ini salah satu bentuk
'meminta' itu? atau bung memang benar2 paham (bukan prejudice)
terhadap ujar2 yg bung komentari dibawah ini?

Contohnya:

> - carilah dulu kerajaan surga? saya tidak tahu apa maksud ucapan
ini. maksudnya mencari kerajaan surga di Bumi? seperti TaiPing
Tianguo? ini justru awal dari malapetaka.
> - berilah kami rejeki pada hari ini : ini juga sekedar harapan,
kalau ternyata tidak diberi pun, juga tidak lantas mutung kan?

Sorry to say, pemahaman anda (dilihat dari pertanyaan/pernyataan anda)
sangat keliru dalam bahasan ini.

Menghormati teguran halus dari moderator beberapa bulan yang lalu,
saya memilih utk tidak 'mengartikan' kalimat yg anda coba jawab
tersebut. Kalau 'diartikan' nanti menjurus diskusi agama lagi. Lalu,
ujung2nya akan ada yg mengatakan "lho siapa yg memulai diskusi soal
agama" atau "jangan bawa dalil2 agama dalam diskusi", dll to name a few.

Kalau milis sudah sepakat utk tidak membahas agama/kepercayaan apapun;
sebaiknya kita hormati lah. Sesat tidaknya, biarkan saja sang penganut
yg mendiskusikan dalam tempat dan waktu yang sesuai. Kita, saya pikir,
tidak perlulah ikut campur. Apalagi bila ikut campur dengan prejudice
atau pemahaman yg melenceng.

Contohnya lagi ya komentar anda dibawah ini:

> - tuntunan dlm menyikapi dunia sekarang, benar memang termasuk, tapi
tidak menjanjikan ganjarannya pada hal2 yang bersifat duniawi,
misalnya tuntunan "kamu harus mencintai sesama", jika kamu telah
melakukan kebaikan, nanti keluarga kamu pasti akan sehat sejahtera dll
dll. apakah ada janji seperti ini? kalau ada, ini juga termasuk ajaran
menyesatkan.
> - Semua dogma yang menjanjikan kehadiran surga di bumi, akan
menyesatkan.

Siapa anda sehingga merasa bisa menghakimi dogma2 agama/kepercayaan
sebagai sesat? sementara (mungkin) diantara penganutnya sendiri masih
hati2 utk penghakiman tersebut.

salam,
jimmy

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Jan 15, 2008, 9:32:02 AM1/15/08

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Saya tidak bisa lebih setuju lagi dengan anda, bung Jimmy.
Saya lihat ada double-standard disini.

Sebuah tulisan mengenai doktrin agama dari perspektif seorang atheis
tentu absurd dan sangat tidak dapat dipertanggung-jawabkan.

Kalau ngga salah ada istilah buat orang model begini...
apa ya? Sok tahu, mungkin???

Anton Syafii.

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Skalaras

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Jan 15, 2008, 10:58:17 AM1/15/08

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Saya tidak berniat membahas secara mendalam inti ajaran agama masing2, yang saya tekankan disini adalah dampak sosiologis dari sebuah gerakan agama bagi kehidupan bermasyarakat dan bernegara. Yang saya sebut " agama sesat" disini sama sekali bukan dipandang dari sudut ajaran agama tertentu, tapi se-mata2 dipandang dari kacamata sosiologis.

Bisa saja yang saya sebut "sesat secara sosiologis" adalah sebuah lembaga yang resmi diakui ini oleh sebuah negara, sebaliknya, bisa saja sebuah lembaga agama yang "resmi disebut sesat" oleh lembaga agama mayoritas disebuah negara, secara sosiologis sebenarnya tidak bisa dikategorikan Sesat. Tolong renungkan sudut pandang ini,

ZFy

----- Original Message -----

From: Jimmy Tanaya
To: budaya_tionghua@yahoogroups.com
Sent: Tuesday, January 15, 2008 12:02 PM
Subject: {Disarmed} Re: [budaya_tionghua] Re: Agama dan dunia Mistik

[Non-text portions of this message have been removed]

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Jan 16, 2008, 12:35:38 AM1/16/08

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Bung Zhou,

Tidak perlu lari membawa2 soal sosiologi maupun dampak sosial suatu
agama, kepercayaan maupun ideologi.

1. Seorang sosiolog sejati tidak pernah menghakimi suatu agama,
kepercayaan, maupun ideologi apapun. Mereka tahu bahwa perbedaan itu
selalu ada dan sadar bahwa segala penilaian merupakan refleksi dari
cara pikir si peneliti/sosiolog tersebut. (Mungkin) hanya sosiolog
keblinger yg kemudian pongah menjadi 'hakim' terhadap agama,
kepercayaan, maupun ideologi tertentu dan menyebutnya 'sesat' atau
'kasta rendah'. (Dan) biasanya mereka tidak lagi menjadi sosiolog
melainkan chauvinist dan (mungkin) xenophobe.

2. Membahas dampak dari suatu agama, kepercayaan, dan ideologi tentu
mensyaratkan si pembahas untuk mengerti seutuhnya apa yg hendak ia
bahas. Bukan 'pengertian' yg semu yg (mungkin) sudah diciderai dengan
prasangka.

3. Seorang sosiolog yg ingin membahas suatu agama, kepercayaan, dan
ideologi, 'diharuskan' utk diawali dengan mempelajari/sadar akan
doktrin2, konteks, maupun sejarah dari yg dipelajari.

Bung Zhou, awalnya berusaha 'menjawab' beberapa pertanyaan retorik
dari salah satu member dengan (apa yg mungkin anda rasa sebagai)
pemahaman anda terhadap pertanyaan tersebut. Jelas sekali anda tidak
tahu (atau lebih 'ngerinya' lagi, bila anda pura2 tidak tahu) tentang
kalimat yg utuh (dari yg anda jawab) maupun konteks dari kalimat
tersebut. Bila nantinya diberi kalimat yg lengkap plus ulasan konteks
(dan hermeneutics, dll), (mungkin) anda akan langsung dengan sinis
mengatakan bahwa ini bukan diskusi dalil2 agama. Memang benar ini
bukan diskusi dalil, tetapi bagaimana berdiskusi dengan baik tanpa
pemahaman yg utuh?

Juga, baru kali ini saya mendengar istilah 'sesat secara sosiologis',
ahh mungkin memang pengetahuan saya yg sempit :). Yg sering saya
dengar malah 'noble savage', dll. Kalo anda bisa merujuk para teorist
'sesat secara sosiologis' agar saya dapat belajar pengetahuan 'baru',
saya akan sangat berterimakasih.

Berbeda dengan anda, saya tidak mau ikut menghakimi suatu agama,
kepercayaan maupun ideologi sebagai sesat atau tidak sesat. Bahkan
bila negara menganggap suatu sebagai sesat sekalipun, saya juga tidak
mau ikut2an. Bagi saya yg ada (mungkin) hanyalah ketidaksesuaian
antara suatu cara pikir dengan pola kehidupan setempat. Cara pikir
tersebut sangat mungkin akan menjadi cocok/sesuai pada masyarakat lain
di tempat lain maupun di waktu yang lain. Coba anda renungkan cara
pandang ini pula.

Sebagai teman (semoga andapun berpendapat sama), saya sarankan, akui
sajalah 'kesilapan' tersebut. Salah itu wajar kok, dan bahkan
manusiawi dan salah satu ciri khas menjadi manusia.

salam,
jimmy

--- In budaya_tionghua@yahoogroups.com, "Skalaras" <skalaras@...> wrote:
>
> Saya tidak berniat membahas secara mendalam inti ajaran agama
masing2, yang saya tekankan disini adalah dampak sosiologis dari
sebuah gerakan agama bagi kehidupan bermasyarakat dan bernegara. Yang
saya sebut " agama sesat" disini sama sekali bukan dipandang dari
sudut ajaran agama tertentu, tapi se-mata2 dipandang dari kacamata
sosiologis.
>
> Bisa saja yang saya sebut "sesat secara sosiologis" adalah sebuah
lembaga yang resmi diakui ini oleh sebuah negara, sebaliknya, bisa
saja sebuah lembaga agama yang "resmi disebut sesat" oleh lembaga
agama mayoritas disebuah negara, secara sosiologis sebenarnya tidak
bisa dikategorikan Sesat. Tolong renungkan sudut pandang ini,
>
> ZFy

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Skalaras

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Jan 16, 2008, 9:28:17 AM1/16/08

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Saya tekankan sekali lagi, meninjau dari segi sosial sebuah gerakan agama, saya tidak harus menjadi ahli agama. saya tidak sedang menghakimi ajaran agama itu baik atau buruk, sesuai apa tidak dng isi kitab sucinya.atau bagaimana menafsikan isi ajarannya. kalau saya menjawab kalimat2 sepotong2 dari rekan yang memenggal kalimat2 yang kesannya seperti dari agama tertentu, saya tak bermaksud menafsirkan kalimat tsb sesuai dng ajaran agama tetentu (wong sumbernya saja tdk jelas). saya hanya mencoba melontarkan kemungkinan2 penafsiran, dan penekanannya adalah :

jika ada kelompok yang mempercayai penafsirkan kalimat2 diatas sbg janji duniawi yang pasti dari sebuah agama , secara sosiologis sangat mengkhawatirkan. ada mau jadi sesat atau tidak memang terserah pilhan masing2, bukan melulu dari ajarannya.. ingat! sudut pandang ini sepenuhnya mengacu pada mereka yang ercaya pada sistem Negara sekuler . pasti akan bertolak belakang bila diinjau dari mereka yang menganut paham negara Agama.

catatan: Jika ada sekelompok penganut sekte agama dinilai sbg teroris, penilaiannya pasi bukanlah pada isi kitab sucinyanya, tapi thd implikasinya thd masyarakat, dan orang yang mengalisis ciri2 dari kelompok ini, yang utama adalah memaparkan bagaimana kelakuan kelompok ini dalam "beragama", bukan bagaimana agamanya.

ZFy

Original Message -----
From: Jimmy Tanaya
To: budaya_tionghua@yahoogroups.com

Sent: Wednesday, January 16, 2008 12:35 PM
Subject: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama dan dunia Mistik

[Non-text portions of this message have been removed]

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Jan 17, 2008, 1:00:32 AM1/17/08

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Siapakah yang berhak menyatakan agama ini sesat agama itu sesat?

Agama itu harusnya urusan manusia dengan eksistensi lebih tinggi yang
dia percayai, urusan pribadi,
selama ngga menganjurkan hal-hal yang melanggar moral universal, ya ngga
ada urusan dengan orang lain.

Selama ngga melanggar hak asasi elu, ngapain lu tuding-tuding sesat?

-----Original Message-----
From: budaya_tionghua@yahoogroups.com
[mailto:budaya_tionghua@yahoogroups.com] On Behalf Of Skalaras
Sent: Tuesday, January 15, 2008 10:58 PM
To: budaya_tionghua@yahoogroups.com

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Jan 17, 2008, 1:10:21 AM1/17/08

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Hehehe...Sabar-sabar...

Saya setuju dengan anda.
Jangan-jangan nih ye...orang yg bilang agama sesat atau
"secara sosiologi sesat" bisa jadi dia sendiri yang sesat...hehehe...

*nengnongneng gung

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Jan 17, 2008, 3:13:29 AM1/17/08

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Rekan skalaras,

--- In budaya_tionghua@yahoogroups.com, "Skalaras" <skalaras@...> wrote:
>
> Saya tekankan sekali lagi, meninjau dari segi sosial sebuah gerakan
agama, saya tidak harus menjadi ahli agama.

Oh iya, betul, memang anda tidak harus menjadi ahli agama. Tapi yg
pasti, anda harus mengerti (atau punya pemahaman yg komprehensive) ttg
agama/kepercayaan/ideologi tersebut. Jika tidak, ya tetap bisa2 saja
sih anda meninjau dari segi sosial. Umumnya tinjauan2 semacam (yg akan
dihasilkan oleh) anda itu, ya cuma partial understanding at best or
cuma fitnah dan uthak athik gathuk (alias main cocok2an). Apakah itu
yg menjadi ciri khas "kasta tinggi"?

Karen Armstrong sekalipun (mungkin) tidak sejumawa anda utk melakukan
cap ini itu.

> saya tidak sedang menghakimi ajaran agama itu baik atau buruk,
sesuai apa tidak dng isi kitab sucinya.atau bagaimana menafsikan isi
ajarannya. kalau saya menjawab kalimat2 sepotong2 dari rekan yang
memenggal kalimat2 yang kesannya seperti dari agama tertentu, saya tak
bermaksud menafsirkan kalimat tsb sesuai dng ajaran agama tetentu
(wong sumbernya saja tdk jelas).

Contradictio in terminis?

Kalau anda tidak bermaksud menafsirkan kalimat tsb sesuai dgn ajaran
agama tersebut, jadi apa maksud dan tujuan anda yg sebenarnya? asal
jawab? asal tebak? bukankah (dari awal saya tanyakan, tapi anda belum
jawab) anda pernah bilang -kurang lebih- tidak berkomentar bila tidak
mengerti atau akan 'mengundang yg mengerti' utk berkomentar.

Bagaimana anda bisa mengerti ttg yg anda bahas, lah (menurut pengakuan
anda) sumbernya saja anda tidak tahu (cf "sumbernya saja tidak
jelas"). Lagipula, saya meragukan bahwa anda benar2 tidak tahu
darimana ujar2 yg anda komentari (dan 'arahkan' secara tersirat
sebagai sesat itu!).

Sebenarnya, anda ini mengerti atau tidak sih dengan kalimat yg anda
komentari itu?

Anda mau pakai dalil2 sosiologi? tolong deh kalo gitu, saya mohon
pencerahannya atas terminologi (yg anda cetuskan) yaitu "sesat secara
sosiologis". Tolong diinformasikan siapa pencetus teori ini, atau
referensikan saja sumber2 yg anda miliki (mudah2an tersedia secara
online) atau mungkin berasal dari hipotesis dalam suatu scientific
paper? atau mungkin hipotesis anda sendiri berdasarkan beberapa
'welknown' premises/narratives? Saya benar2 buta, maka dengan segala
hormat, mohon bung Zhou berbaik hati utk membagi sedikit ilmu :).

>saya hanya mencoba melontarkan kemungkinan2 penafsiran, dan
penekanannya adalah :

Ooohh begitu? btw, anda hanya melemparkan satu kemungkinan penafsiran
(CMIIW).

Bila tidak mengerti, seperti kata anda sendiri lho, kenapa
berkomentar? Masih mending seseorang yg 'tidak mengerti' tetapi masih
berusaha utk 'mengerti' meskipun hanya melalui Prof. Google atau Prof.
Wiki :).

Sebagai seorang sosiolog (anda suka sekali bicara "ditinjau secara
sosiologis") tentu anda paham soal "double filtering" atau
"constructed mindset" atau "contested narratives" bukan?

> jika ada kelompok yang mempercayai penafsirkan kalimat2 diatas sbg
janji duniawi yang pasti dari sebuah agama , secara sosiologis sangat
mengkhawatirkan. ada mau jadi sesat atau tidak memang terserah pilhan
masing2, bukan melulu dari ajarannya.. ingat! sudut pandang ini
sepenuhnya mengacu pada mereka yang ercaya pada sistem Negara sekuler
. pasti akan bertolak belakang bila diinjau dari mereka yang menganut
paham negara Agama.

CMIIW, bahkan church of satan (dan berbagai macam aliran
kepercayaan/ideologi) saja tidak dicap sesat oleh pemerintah federal USA.

> catatan: Jika ada sekelompok penganut sekte agama dinilai sbg
teroris, penilaiannya pasi bukanlah pada isi kitab sucinyanya, tapi
thd implikasinya thd masyarakat, dan orang yang mengalisis ciri2 dari
kelompok ini, yang utama adalah memaparkan bagaimana kelakuan kelompok
ini dalam "beragama", bukan bagaimana agamanya.

Coba baca lagi awal mula 'diskusi' *sigh* ini. Yg anda 'tuding' itu
"beragama"nya ataukah agamanya ataukah penganutnya?

Ingatlho, dengan sembarangan anda menafsirkan suatu kalimat dari
agama/kepercayaan/ideologi tertentu. Tanpa ada referensi akan tafsiran
siapa yg anda gunakan atau anda rujuk. Jadi, bisa saja yg 'sesat'
sebenarnya adalah si penafsir itu sendiri.

salam,
jimmy
PS: sekali lagi, cara pikir yg saya sampaikan sebelumnya, tolong
direnungkan.

> Berbeda dengan anda, saya tidak mau ikut menghakimi suatu agama,
> kepercayaan maupun ideologi sebagai sesat atau tidak sesat. Bahkan
> bila negara menganggap suatu sebagai sesat sekalipun, saya juga tidak
> mau ikut2an. Bagi saya yg ada (mungkin) hanyalah ketidaksesuaian
> antara suatu cara pikir dengan pola kehidupan setempat. Cara pikir
> tersebut sangat mungkin akan menjadi cocok/sesuai pada masyarakat lain
> di tempat lain maupun di waktu yang lain. Coba anda renungkan cara
> pandang ini pula.

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skal...@cbn.net.id

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Jan 17, 2008, 9:52:46 AM1/17/08

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Anda bisa membaca dng teliti tidak?
Yang saya permasalahkan bukan "agama"nya, tapi adalah cara orang
"Beragama"! "agama" adalah urusan individu dng Tuhannya, ini benar, tapi
"cara beragama" bisa saja bersentuhan dng orang lain.

Misalnya seorang cara beragamanya suka memaksa masuk ke rumah orang untuk
berkotbah, ini sudah tentu mengganggu hak orang lain. apa tidak boleh
digugat? perkara inti ajarannya yang dia kotbahkan ini benar salah baik
buruk, itu memang sudah bukan urusan saya. apa anda masih tidak bisa
membedakan kedua hal ini?

Sangat saya sayangkan, di millis ini banyak orang yang suka berkutat dng
kata2, dng istilah2, tapi bukan dng inti permasalahannya. seperti istilah
"agama sesat" yang saya pakai, ini adalah sekedar istilah pinjaman,
istilah dalam tanda kutib. bukan istilah resmi2an. bisa saja ada orang
yang salah paham menaggapi istilah ini, tapi setelah saya jelaskan maksud
sebenarnya dng istilah ini, mereka tetap mempermasalahkan "agama sesat"
dari makna yang mereka tangkap semula.

Saya kurang ngerti, ini karena daya tangkapnya yang lamban, atau memang
tujuannya mau mencari2 masalah?

ZFy

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Jan 17, 2008, 10:52:19 AM1/17/08

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Sdr Jimmy,

Begini, kita di millis ini umumnya menulis dng cepat, istilah2 yang
dipakai kadang2 adalah istilah sementara, bahkan seringkali dng tanda
kutib, ini menandakan ini bukan istilah resmi seperti untuk tesis ilmiah
dsb. ini adalah sekedar alat komunikasi praktis. bisa saja saat
pertamakali anda membaca salah tangkap dng maksud saya, tapi setelah saya
jelaskan maksud sebenarnya dng istilah ini, seharusnya anda bisa mengerti
yang saya maksud, perkara anda setuju atau tidak dng kesimpulan yang saya
buat itu masalah lain.

Bisa saja anda tidak sreg dng istilah yang saya pakai, menganggap
istilahnya kampungan dan tidak ilmiah, ini sama sekali tidak masalah bagi
saya, silahkan anda cari sendiri istilah yang anda merasa pas. saya tidak
akan ngotot mempertahankan istilah ini. Karena minat saya bukanlah pada
penggunaan Istilah2 ini. saya lebih suka membahas inti permasalahannya,
yakni masalah "cara orang Beragama" di masyarakat. (bahkan mau ganti
istilah "cara orang Beragama" dng yng lain silahkan saja.)

Masalah kedua, tanggapan saya pada kalimat yang samar2 (tak jelas menyebut
dari agama apa) adalah untuk memperjelas lagi pandangan saya, menjelaskan
bagaimana pandangan saya dipakai dalam menanggapi pertanyaan2 agama yang
lebih konkrit. Kira2 begini:
- tanya: bagaimana anda menganggapi orang yang menyebut damai di surga
damai di bumi ?
- jawab: tergantung, jika dia berkata itu hanya sekedar harapan, ya tidak
masalah, tapi jika dia mengintepretasikan hal itu adalah sebagai Janji
pasti dari sebuah agama tertentu(eksklusif) untuk urusan dunia, ini akan
Bermasalah.

Semoga penjelasan2 diatas ini dapat membuat anda memahami POSISI saya
dalam memandang masalah. sehingga kita tidak terus berkutat pada masalah
ini. Jika anda minat, saya lebih senang bicara dng anda pada inti
permasalahannya. perkara penilaian saya thd sebuah gerakan agama anda
anggap berat sebelah atau fitnah, silahkan anda kemukakan alasan2 dan
pemahaman anda. sekali2 jangan membungkam lawan bicara anda dng dalih dia
tidak tidak kompetent.

Tolong renungkan lagi omongan saya: "kalau tidak paham sebaiknya diam,"
yang menyatakan tidak paham bukanlah orang lain, melainkan diri sendiri.
orang lain tak berhak membentak suruh orang lain diam dng alih dia tdk
paham! orang lain hanya bisa menunjukkan ke sok tahuan orang tsb lewat
sanggahan2 yang lebih meyakinkan, tidak ada cara lain!

Salam,

ZFy

> Siapakah yang berhak menyatakan agama ini sesat agama itu sesat?
>
> Agama itu harusnya urusan manusia dengan eksistensi lebih tinggi yang
> dia percayai, urusan pribadi,
> selama ngga menganjurkan hal-hal yang melanggar moral universal, ya ngga
> ada urusan dengan orang lain.
>
> Selama ngga melanggar hak asasi elu, ngapain lu tuding-tuding sesat?
>
>
>
> -----Original Message-----
> From: budaya_tionghua@yahoogroups.com
> [mailto:budaya_tionghua@yahoogroups.com] On Behalf Of Skalaras
> Sent: Tuesday, January 15, 2008 10:58 PM
> To: budaya_tionghua@yahoogroups.com
> Subject: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama dan
> dunia Mistik
>
>
>
> Saya tidak berniat membahas secara mendalam inti ajaran agama masing2,
> yang saya tekankan disini adalah dampak sosiologis dari sebuah gerakan
> agama bagi kehidupan bermasyarakat dan bernegara.

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skal...@cbn.net.id

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Jan 17, 2008, 11:05:48 AM1/17/08

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Hehehe....

Saya tidak mungkin menjadi penganut "agama sesat", wong tak beragama.
Hanya bisa menjadi orang yang selalu dipandang "sesat" oleh kelompok
penganut " agama eksklusif".
Bangga kok, bisa masuk kelompok orang2 "sesat" seperti ini.

ZFy

> Hehehe...Sabar-sabar...
>
> Saya setuju dengan anda.
> Jangan-jangan nih ye...orang yg bilang agama sesat atau
> "secara sosiologi sesat" bisa jadi dia sendiri yang sesat...hehehe...
>
> *nengnongneng gung
>
>

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Jan 17, 2008, 2:48:02 PM1/17/08

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Waw luar biasa
Dulu yang anda permasalahkan justru adalah budayanya , pop versus high culture , bukan cara orang berbudaya ....
Dan juga mempertentangkan antara "c***" dan tionghoa , dan menciptakan sistem kasta .....
Sekarang mempermasalahkan cara orang beragama , apa bedanya ?

Misalnya seorang yang cara berbudayanya suka memaksa ke ranah pikiran orang lain ,
bahwa budaya ybs adalah high culture , dan yang ini adalah pop atau low culture .....bahwa yang lain adalah kasta yang rendah , dan patut di anggap tamu luar ....

Hmmm sangat disayangkan di milist ini banyak orang yang gemar menciptakan standar - standar yang akhirnya menjurus standar ganda .....

Robby Wirdja

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Jan 17, 2008, 3:23:34 PM1/17/08

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Ahmadiyah yang menyatakan diri sebagai agama Islam dibilang sesat oleh MUI dan konco-konconya, lantas bagaimana dengan agama lain yang tidak ada hubungan dengan Islam? Apakah juga akan dinyatakan aliran sesat besok hari?

----- Original Message -----
From: skalaras@cbn.net.id
To: budaya_tionghua@yahoogroups.com

Sent: Thursday, January 17, 2008 5:05 PM
Subject: RE: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama dan dunia Mistik

Hehehe....

Saya tidak mungkin menjadi penganut "agama sesat", wong tak beragama.
Hanya bisa menjadi orang yang selalu dipandang "sesat" oleh kelompok
penganut " agama eksklusif".
Bangga kok, bisa masuk kelompok orang2 "sesat" seperti ini.

ZFy

> Hehehe...Sabar-sabar...
>
> Saya setuju dengan anda.
> Jangan-jangan nih ye...orang yg bilang agama sesat atau
> "secara sosiologi sesat" bisa jadi dia sendiri yang sesat...hehehe...
>
> *nengnongneng gung
>
>

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Jan 17, 2008, 10:40:36 PM1/17/08

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Hehehe...harap maklum bang.
double standard tuh kan salah satu cara buat "ngeles" geto loh...
daripada ngaku, kan ya mending muter-muter, OOT, pake istilah
atau teori yang aneh-aneh/ga umum...dll....

lagian si abang itu kan bangga lho mengaku "sesat"...
jadi ya...mbok ya dimaklumi.

*nengnongneng gung...

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From: budaya_tionghua@yahoogroups.com
[mailto:budaya_tionghua@yahoogroups.com] On Behalf Of Dada
Sent: 18 Januari 2008 2:48
To: budaya_tionghua@yahoogroups.com
Subject: Re: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Standar Ganda
Re: Agama dan dunia Mistik

Waw luar biasa
Dulu yang anda permasalahkan justru adalah budayanya , pop versus high
culture , bukan cara orang berbudaya ....
Dan juga mempertentangkan antara "c***" dan tionghoa , dan menciptakan
sistem kasta .....
Sekarang mempermasalahkan cara orang beragama , apa bedanya ?

Misalnya seorang yang cara berbudayanya suka memaksa ke ranah pikiran orang
lain ,
bahwa budaya ybs adalah high culture , dan yang ini adalah pop atau low
culture .....bahwa yang lain adalah kasta yang rendah , dan patut di anggap
tamu luar ....

Hmmm sangat disayangkan di milist ini banyak orang yang gemar menciptakan
standar - standar yang akhirnya menjurus standar ganda .....

Robby Wirdja

----- Original Message -----

From: skalaras@cbn. <mailto:skalaras%40cbn.net.id> net.id
To: budaya_tionghua@ <mailto:budaya_tionghua%40yahoogroups.com>
yahoogroups.com

> From: budaya_tionghua@ <mailto:budaya_tionghua%40yahoogroups.com>
yahoogroups.com
> [mailto:budaya_tionghua@ <mailto:budaya_tionghua%40yahoogroups.com>

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Skalaras

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Jan 18, 2008, 2:22:41 AM1/18/08

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Ini sih namanya dendam kesumat, masak terus me-ngungkit2 masa lalu, membawa perdebatan masa lalu.

Tidak ada standart ganda. Setiap pembahasan ada penekanan masing2. jika kita sedang berpolemik ttg penggunaan istilah Cina dan Tionghoa, sudah tentu fokusnya adalah "istilah" itu sendiri. sedangkan saat saya bicara maslah "sesat", fokusnya bukanlah pada penggunaan istilah. Saya tidak membatasi orang untuk bicara sesuai dng minatnya. Tapi "Standart" dan kendalinya ada pada orang yang pertamakali lempar permasalahan. jika anda lebih suka bicara tentang satu hal, silahkan saja melempar ke millis sbg topik baru, bukan dng cara menimpali orang lain, melebarkan masalah atau melencengkan arah pembicaraan.....

Satu hal lagi : Ajakan untuk "Fokus" dalam satu permasalahan bukan berarti menolak berbicara hal lain di kesempatan lain.

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Skalaras

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Jan 18, 2008, 2:27:31 AM1/18/08

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Ini sih urusan agama masing2, bukan urusan kita2 yang di luar agama tsb. Yang dibilang sesat oleh agama tertentu belum tentu kita pandang sesat. masing2 punya sudut pandang masing2. tak bisa dicampuri.

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To: budaya_tionghua@yahoogroups.com

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Jimmy Tanaya

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Jan 18, 2008, 1:03:04 PM1/18/08

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Bung Zhou,

Terima kasih atas tanggapannya selama ini. Saya memilih untuk mundur
saja dari arena ini. Saya khawatir kita terpeleset pada debat kusir.
(dan) terlebih lagi, saya nggak enak sama anggota lain yg (mungkin)
sudah jenuh dengan 'topik' ini. Kalau mau dilanjutkan, silahkan JAPRI.

Satu komentar terakhir saja.

Saya belajar beberapa hal dari anda. Saya memahami (paling tidak itu
yg saya rasa) paradigma anda dalam topik2 berbau religi (agama,
kepercayaan, dll) dan mungkin juga yg berbau ketuhanan (theis),
meskipun saya tidak setuju dengan paradigma tersebut. Toh masing2
punya pilihan bebas tersendiri.

Hanya saja, agak berhati2 dengan penggunaan istilah. Point saya,
seorang sosiolog (atau mereka yg belajar sosiologi) biasanya tidak
melakukan penghakiman (judgement) terhadap suatu ideologi,
kepercayaan, agama, budaya, dll. Bila mereka sampai 'menghakimi',
menurutku, sudah kelewatan dan ybs bukan lagi berbicara dari segi
sosiologi melainkan dari sisi prasangka dia, disadari maupun tidak
disadari (cf "double filtering" dan "constructed mindset" itu).

salam,
jimmy
PS: saya tidak bertujuan membungkam anda. Itu adalah kalimat (cf
"tidak mengerti, maka tidak berkomentar") anda sendiri lho.

--- In budaya_tionghua@yahoogroups.com, skalaras@... wrote:
>

> Sdr Jimmy,
>
> Begini, kita di millis ini umumnya menulis dng cepat, istilah2 yang
> dipakai kadang2 adalah istilah sementara, bahkan seringkali dng tanda
> kutib, ini menandakan ini bukan istilah resmi seperti untuk tesis ilmiah
> dsb. ini adalah sekedar alat komunikasi praktis. bisa saja saat
> pertamakali anda membaca salah tangkap dng maksud saya, tapi setelah
saya
> jelaskan maksud sebenarnya dng istilah ini, seharusnya anda bisa
mengerti
> yang saya maksud, perkara anda setuju atau tidak dng kesimpulan yang
saya
> buat itu masalah lain.

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skal...@cbn.net.id

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Jan 18, 2008, 11:25:46 PM1/18/08

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Terimakasih Sdr Jimmy,

Saya tidak berminat untuk berdiskusi masalah2 seperti ini di Japri.

Saya perlu jelaskan, saya tidak pernah mengaku sbg sosiolog, kalau saya
pakai istilah keren "sosiologis", jangan lantas menganggap semua
pembicaran kita ini harus sesuai dng kaidah2 ilmu sosial yang baku.
istilah sosiologis hanylah sekedar untuk menjelaskan sudut pandang saja,
kita meninjau masalah kan bisa dari segi ekonomi, budaya, politik, sosial
dll. ini hanya sekedar untuk membatasi ruang lingkup pembahasan saja.

Saya heran mengapa anda menuduh saya mengahakimi sebuah
ideologi/kepercayaan/agama? dalam analisa saya, saya tidak menyebut
satupun aliran agama yang saya sebut sesat. kecuali nama Terati Putih yang
saya pakai sebagai analogi. Saya hanya mengajukan seperangkat kriteria,
jika anda tdk setuju dng kriteria ini, kita bisa terus mendiskusikan tanpa
merujuk ke nama satu agamapun.

sekarang, Untuk menjelaskan sudut pandang saya, saya terpaksa ambil
contoh konkrit saja:

Setelah melihat sepak terjangnya, Apakah saya tidak bisa mengkategorikan
kelompok Amrozi yang mencetuskan Bom bali dng dalih JIHAD sebagai
"beragama sesat "? saya cukup tahu istilah Jihadnya bersumber dari agama
tertentu, dan saya cukup tahu pengertian Jihad kelompok ini bukanlah
mewakili seluruh umat agama tsb. saya tak perlu mendalami seperti apa
sebenarnya pemahaman Jihad yang benar menurut agama tsb. yang penting saya
telah melihat keyakinan "kelompok Amrozi" ini mengakibatkan kerusakan di
masyarakat dan kejahatan kemanusiaan.

ZFy

> Bung Zhou,
>
> Terima kasih atas tanggapannya selama ini. Saya memilih untuk mundur
> saja dari arena ini. Saya khawatir kita terpeleset pada debat kusir.
> (dan) terlebih lagi, saya nggak enak sama anggota lain yg (mungkin)
> sudah jenuh dengan 'topik' ini. Kalau mau dilanjutkan, silahkan JAPRI.
>
> Satu komentar terakhir saja.
>
> Saya belajar beberapa hal dari anda. Saya memahami (paling tidak itu
> yg saya rasa) paradigma anda dalam topik2 berbau religi (agama,
> kepercayaan, dll) dan mungkin juga yg berbau ketuhanan (theis),
> meskipun saya tidak setuju dengan paradigma tersebut. Toh masing2
> punya pilihan bebas tersendiri.
>
> Hanya saja, agak berhati2 dengan penggunaan istilah. Point saya,
> seorang sosiolog (atau mereka yg belajar sosiologi) biasanya tidak
> melakukan penghakiman (judgement) terhadap suatu ideologi,
> kepercayaan, agama, budaya, dll.

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indarto tan

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Jan 19, 2008, 1:51:51 AM1/19/08

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Rekan-rekan semua, Da-jia-hao !

Milis B_T ini telah memberi pelatihan positiv bagi seluruh anggota-anggotanya, sehingga semua semakin kritis menghadap berbagai masalah, tidak emosional, tidak melecehkan satu sama lain. Salah satu contoh adalah sadarnya kita semua bahwa hakekatnya dimilist ini tidak pernah ada ¡°debat Fa Lun Kun¡±, yang ada adalah debat antara asumsi ttg. ¡°PKC yang melanggar HAM¡± vc ¡°PKC yang normal¡±. ¡°Normal¡± berarti PKC lebih bisa membuat kemajuan daripada memuat kenegativan.

Sekarang muncul debat ¡°Agama dan dunia Mistik¡±
Debat ini agak senyap, hanya dua beliau Pak Zfy vc Pak Jimmy T. Cukup seru ! Tetapi banyak kalimat-kalimat yang dilontarkan membingungkan saya (tentunya juga orang lain!). Misalnya ¡°Saya tidak mungkin menjadi penganut ¡®gama sesat¡¯, wong saya tidak beragama¡±. Tetapi, ¡°Saya bisa sesat dalam menyikapi orang yang beragama lain!¡±

Sebetulnya, apakah inti yang hendak disampaikan didalam uraian yang ahkirnya menjurus keperdebatan ini ?
Menurut hemat saya (yang mungkin salah atau tidak lengkap), masalahnya adalah, satu asumsi bahwa umat beragama, terutama kaum elitnya, sering memberi gambaran-gambaran konsep agama yang cenderung menyesatkan umat dan orang sekitarnya. Konsep-konsep agama itu sering diberi selubung sesuatu yang tidak jelas, sesuatu yang ¡°mistik¡±! Misalnya, sinshe kua-mia berkata, rumah ini melanggar ¡°long mai¡±. ¡°Long mai¡± yang misterius ini membuat orang segan membeli rumah yang sedianya dijual itu, ini merugikan tuan rumahnya. Ada lagi, sebuah ¡°Fatwa¡± mengatakan Ahmaddiah adalah ¡°agama sesat¡±, rumah ibadahnya dirusak dan anggotanya diusir pergi. Ada juga ¡°Sedang terjadi Kritenisasi¡± maka gereja itu harus dibakar ! Ada lagi, pak pendeta mendoakan engkong yang sudah dirawat dikamar ICU: ¡°Engkong sekarang sudah berada dijalan Penyelamatan.¡± Waktu upacara kematian, engkong dianggap sudah menjadi umat Kristen. Sebagian anaknya yang beragama Khonghucu sewot .....Kapan engkong
pernah kegereja !? Kok tahu-tahu jadi Kristen ?

Ini semua mungkin yang disebut oleh pak Zfy sebagai ¡°sesat ditinjau dari sosiologis¡± ?
Adakah kaitannya antara perbuatan sesat oleh umat dan bahkan pemimpin agama masing-masing dengan kansep agamanya aslinya ? Sayang pak Zfy tidak beragama, anda pasti sulit memahami (Tidak beragama tidak mesti tidak pernah mambaca dan mempelajarai buku agama ! Betulkan, pak Zfy ?) Tetapi, ajaran agama tidak cukup hanya dianalisa secara rasionil, ajaran agama perlu DIHAYATI secara perasaan yang ahkirnya menjadi satu keyakinan !

Pemerinta Orde Baru meniup tinggi-ting makna agama dengan harapan meningkatkan moral bangsa, tapi, apa hasilnya ? Agama terlalu diverpolitisir. Masyarakat awam dibikin sangat sensitiv terhadap (jargon) agama. Sewaktu konsep agama dipertanyakan, bukannya ditanggapi secara tenang dan rasional, tetapi ditanggapi dengan penuh kecurigaan dan lalu pasang kuda-kuda siap bekelahi. Ini tentu tidak menguntungkan kita semua. Contohnya, waktu pak Zfy bertanya : ¡°Apa itu (makna) ¡®carilah kerajaan sorga¡¯ ?¡± Bukannya ditanggapi dengan memberi pengertian agama secara benar dengan tenang dan jelas. Melainkan ditanggapi dengan berbalik tanya ¡°Apa maksud anda ?¡± Lho, kok dibalik ? Pak Zfy itu kan sudah menyatakan sebagai orang tidak beragama, ya mana dia bisa tahu ?
Pertanyaan sejenis yang dilontarkan pak Zfy itu pernah ada. Mengapa umat Khonghucu bila sembahyang leluhur pakai sesajen makanan segala ? Apa orang mati bisa makan ?Jawabannya pernah dimuat dimillis ini, karena dijawab baik-baik, responsnya ternyata baik-baik juga !

Ada tema baru ¡°Ketahayulan, Kefanatikan dan Fatalisme dalam agama.¡± Siapa mulai ?
Salam untuk pak Zfy dan pak Jimmy dari Indarto Tan.

---------------------------------
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KIDYOTI

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Jan 18, 2008, 9:30:33 PM1/18/08

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Ada artikel ttg mistik maupun agama di http://www.freewebs.com/kidyoti terdapat dalam artikel ttg Agama sbg sumber pembangunan, ceramah di UNIKA Atma Jaya

Selamat membaca dan berkomentar di guestbooknya

KD

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Dada

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Jan 19, 2008, 5:24:32 AM1/19/08

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Memang banyak pertanyaan dan pernyataan yang membingungkan dari bung
skalaras.

Saya tidak mungkin menjadi penganut "agama sesat", wong tak beragama. Hanya
bisa menjadi orang yang selalu dipandang "sesat" oleh kelompok
penganut " agama eksklusif". Bangga kok, bisa masuk kelompok orang2 "sesat"
seperti ini.

- Selamat dunia akhirat : ini hanyalah sekedar ucapan harapan, seperti
"damai di bumi damai di surga", bukanlah janji.

- carilah dulu kerajaan surga? saya tidak tahu apa maksud ucapan ini.
maksudnya mencari kerajaan surga di Bumi? seperti TaiPing Tianguo? ini
justru awal dari malapetaka.
- berilah kami rejeki pada hari ini : ini juga sekedar harapan, kalau
ternyata tidak diberi pun, juga tidak lantas mutung kan?

- tuntunan dlm menyikapi dunia sekarang, benar memang termasuk, tapi tidak
menjanjikan ganjarannya pada hal2 yang bersifat duniawi, misalnya tuntunan
"kamu harus mencintai sesama", jika kamu telah melakukan kebaikan, nanti
keluarga kamu pasti akan sehat sejahtera dll dll. apakah ada janji seperti
ini? kalau ada, ini juga termasuk ajaran menyesatkan.
- Semua dogma yang menjanjikan kehadiran surga di bumi, akan menyesatkan.

, dan di kesempatan lain berbicara

...................." Ini sih urusan agama masing2, bukan urusan kita2 yang

di luar agama tsb. Yang dibilang sesat oleh agama tertentu belum tentu kita
pandang sesat. masing2 punya sudut pandang masing2. tak bisa

dicampuri."..........................

Setelah melihat sepak terjangnya, Apakah saya tidak bisa mengkategorikan
kelompok Amrozi yang mencetuskan Bom bali dng dalih JIHAD sebagai "beragama
sesat "? saya cukup tahu istilah Jihadnya bersumber dari agama tertentu, dan
saya cukup tahu pengertian Jihad kelompok ini bukanlah mewakili seluruh umat
agama tsb. saya tak perlu mendalami seperti apa sebenarnya pemahaman Jihad
yang benar menurut agama tsb. yang penting saya telah melihat keyakinan
"kelompok Amrozi" ini mengakibatkan kerusakan di masyarakat dan kejahatan
kemanusiaan.

Lantas Jimmy Tanaya mempertanyakan

Hanya saja, agak berhati2 dengan penggunaan istilah. Point saya, seorang
sosiolog (atau mereka yg belajar sosiologi) biasanya tidak melakukan
penghakiman (judgement) terhadap suatu ideologi,

kepercayaan, agama, budaya, dll. Bila mereka sampai 'menghakimi', menurutku,
sudah kelewatan dan ybs bukan lagi berbicara dari segi
sosiologi melainkan dari sisi prasangka dia, disadari maupun tidak disadari
(cf "double filtering" dan "constructed mindset" itu).

============================================================================================================
Ini tanggapan dari saya

Inilah sekelumit perdebatan antara Jimmy Tanaya dan Skalaras...

Saya sepakat dengan JT (Jimmy Tanaya) , bahwa sosiolog sejati tidak akan
menyudutkan , atau bahkan mengeluarkan perkataan sinis dan dan satir
terhadap seperti """berilah kami rejeki pada hari ini """, yang menjadi
bagian dari doa Bapak Kami ...., atau juga ""carilah dulu kerajaan surga?""
, , yang tiba2 dikaitkan dengan Taiping Tian Guo , dan sebagai awal
malapetaka......sekarang tiba2 skalaras menyebut Amrozy dan kawan-kawan .
Apa ini menunjukkan kekecewaan skalaras terhadap agama-agama semit ?

Bahwa agama ada dampaknya secara sosial , tentu ada. Yang di keluhkan oleh
skalaras adalah masalah interpretasi kitab suci , kekuasaan agama dalam
kehidupan bernegara.
Interpretasi itu lantas bergerombol membentuk suatu organisasi keagamaan ,
mengarahkan seseorang kepada wujud dan tindakan yang memiliki kemiripan atau
"modus operandi". Skalaras mengambil contoh , misalkan seseorang yang "cara
beragamanya" suka memaksa masuk ke rumah orang untuk berkotbah. Sayangnya
pesan yang tersamar, maaf saja , klo menurut saya pribadi , tulisan skalaras
terlalu berputar-putar , sampai akhirnya bermuara kepada analogi andalannya
sebagai senjata pamungkas? Dengan gaya seperti ini akan membingungkan siapa
saja. Alih-alih sindiran ini mengena ulu hati bagi yang melakukan. Pihak
yang suka memaksa rumah orang untuk berkotbah akan ditangkap sebagian orang
dengan penuh kebingungan. Siapakah gerangan yang dimaksud? Maka berdasarkan
stereotype, akan memaksa orang mengambil kesimpulan terhadap pihak beragama
X. Sedangkan jika di telusuri , agama X itu hanya sekte , bagian yang lebih
kecil dari umat beragama X secara keseluruhan.

Mengkaji dampak sosial dari agama , memerlukan rentang panjang dari sejarah
agama sepanjang peradaban. Interpretasi terhadap kitab suci , dan kekuasaan
gereja menyebabkan Eropa terpuruk menjadi yang terbelakang. Interpretasi
kitab suci juga menghambat pergerakan ilmu pengetahuan, seperti yang dialami
Copernicus dan Galileo.
Interpretasi ditangan sang penguasa lebih berbahaya lagi. Seperti raja Frank
, Charlemagne yang memaksa bangsa Scandinavia masuk nasrani. Mungkin baginya
tidak masalah "memenangkan jiwa" walau dengan cara keras sekalipun. Tapi
anda juga harus fair bahwa Mother Theresa tidak menyebutkan satu ayatpun
dalam perjuangan kemanusiaan di India. Dari perjalanan bangsa Eropa selama
ribuan tahun, apakah agama tetap berperan penting dalam masyarakat mereka?
Anda bisa menilai sendiri. Legalitas pernikahan sesama jenis juga sudah
bertentangan dengan agama kok, contoh Belanda? Jadi apa menurut anda?

Skalaras menyebut dan mengaitkan agama dengan pihak amrozy, yah "kebetulan"
mereka beragama X , bahwa dari interpretasi kelompok mereka , jihad adalah
begini dan begitu. Di negara lain Taliban hadir dengan interpretasi kitab
suci tersendiri. Akan tetapi jika mau mengkaji pengaruh agama dan sosial
sepanjang perjalanan sejarah manusia. Maka anda juga harus fair , bahwa
peradaban Timur Tengah yang beragama X , adalah sumber pengetahuan2 bagi
Eropa yang terbelakang saat itu. Ramai - ramai buku2 pemikir beragama X di
terjemahkan ke dalam bahasa latin. Anda mau mengkaji itu dari pengaruhnya
terhadap agama? Jadi apa karena Amrozy kebetulan beragama X , ataukah Al
Khowarizmi , hingga Gus Dur kebetulan beragama X?

Jadi jika anda mengkaji , amrozy dan kaitannya dengan agama , kenapa anda
tidak mengkaji reputasi Gus Dur , peraih magsaysay award , mantan presiden
yang kita hormati, dan kaitannya dengan agama.
Dampak agama (interpretasi kitab suci) , bisa berbeda tergantung lokasi dan
jaman.
Jika anda mengambil sample Taliban dan Afghanistan, dan lupa mengambil
perbandingan yang sama terhadap negara Qatar dan Uni Emirat Arab yang modern
, maka tulisan anda dibangun dari prasangka....
Jika anda mengambil contoh berdasarkan waktu , contoh mutakhir , seperti
amrozy dkk. dan lupa mengamati masa lampau , maka tulisan anda di bangun
juga dari sebuah prasangka....

Mungkin pihak umat beragama lain juga berhadapan dengan masalah yang sama.

Melenceng sedikit , dari perbincangan , sama seperti kasus pelanggaran HAM
oleh PKT . Maka ada pertanyaan dari diri saya , kok yang dibahas
keburuk2annya saja, tentu saja itu dipengaruhi motivasi , asumsi atau
prasangka , padahal pelanggaran yang sama juga dilakukan olen Partai
Nasionalis ......

Memang sulit membangun sebuah tulisan yang padat dan singkat , hal itu
wajar. Bersikap berimbang juga adalah hal yang sulit.
Kita masih terjebak pada jubah agama, etnis , dan ras , dan dari situ acuan
segala sesuatu dalam menilai. Alih2 menunjukkan simpati, empati , dan lain2
, akhirnya ketulusan pun diragukan apa tidak terkontaminasi , prasangka
agama , etnis , ras , negara , bangsa dll ....

Kasus Nanking misalkan , banyak yang menekankan pada korban jiwa , sehingga
sulit berpikir rasional, yang ada adalah emosional yang ditunjukkan, dan
menjurus pada perdebatan statistik.
Hal yang sama juga ditekankan dalam perdebatan FLG dan HAM baru - baru ini ,
bahwa opini atau asumsi terhadap PKT melulu atas korban jiwa , pelanggaran
HAM terhadap umat beragama . Padahal ?

Orang seringkali berlindung dibalik PEMBATASAN PERMASALAHAN , untuk
melancarkan serangan............

AGAMA TIDAK SESAT , PERMASALAHANNYA ADALAH INTERPRETASI TERHADAP KITAB SUCI

Robby Wirdja
http://parahyangan.wordpress.com/

----- Original Message -----
From: indarto tan
To: budaya_tionghua@yahoogroups.com

Sent: Saturday, January 19, 2008 1:51 PM
Subject: [budaya_tionghua] Agama dan dunia Mistik

Rekan-rekan semua, Da-jia-hao !

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John Siswanto

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Jan 19, 2008, 10:21:06 AM1/19/08

to budaya_...@yahoogroups.com

Dear all,

menurut saya, sebaiknya agama dan hal-hal yang
berkaitan dengannya jangan diperdebatkan, karena
masalah ini super sensitif dan melanggar hukum positif
(yang berlaku) di Indonesia.

Marilah kita saling menghormati, yang tidak beragama
maupun yang beragama, atau antar umat beragama,
masing-masing berpegang teguh kepada keyakinannya
masing-masing, tidak usah saling ejek-mengejek atau
salah-menyalahkan.

Karena buat sebagian orang, setidaknya buat saya
keyakinan saya SANGAT SAKRAL bagi saya, jadi tolong
hormatilah keyakinan orang lain, kalau keyakian anda
juga hendak dihormati..

Singkatnya STOP DEBAT tentang agama dan hal-hal yang
berkaitan dengannya...

Kam siah...

Salam,

John Siswanto

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Ulysee

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Jan 21, 2008, 12:17:55 AM1/21/08

to budaya_...@yahoogroups.com

- tanya: bagaimana anda menganggapi orang yang menyebut damai di surga
damai di bumi ?

UL: lha ya dijawab saja "AMIN"
kalau benar terjadi ya sama sama disyukuri, bukankah damai itu harapan
semua orang?
kalau ngga terjadi ya jangan mutung jangan ngambek, gitu toh????

- - jawab: tergantung, jika dia berkata itu hanya sekedar harapan, ya

tidak
masalah, tapi jika dia mengintepretasikan hal itu adalah sebagai Janji
pasti dari sebuah agama tertentu(eksklusif) untuk urusan dunia, ini akan
Bermasalah.

UL: bermasalah buat siapa?
Jika orang mau menginterpretasikan hal tersebut sebagai JANJI PASTI,
jika dia percaya hal itu, ya urusan dia,
namanya juga KEPERCAYAAN masing masing,

kenapa dianggap bermasalah sih????

yang nganggap bermasalah kali, yang terlalu banyak campur urusan orang
lain.
Namanya reseh donk ah. Hihihihi.

-----Original Message-----
From: budaya_...@yahoogroups.com
[mailto:budaya_...@yahoogroups.com] On Behalf Of
skal...@cbn.net.id
Sent: Thursday, January 17, 2008 10:52 PM
To: budaya_...@yahoogroups.com
Subject: RE: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama
dan dunia Mistik

<skip>

Salam,
ZFy

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Ulysee

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Jan 21, 2008, 12:31:04 AM1/21/08

to budaya_...@yahoogroups.com

Menyatakan sebuah kepercayaan sebagai sesat dan tidak itu biasanya ada
"kepentingan lain" di belakangnya.

Kalau nggak ada kepentingan, biasanya orang akan ambil posisi "Sebodo
amat, nggak urusan!"

Kecuali kalau kepercayaan tersebut melanggar norma yang berlaku umum di
masyarakat, nah itu baru jadi urusan semua orang.

Misalnya, kalau ada agama yang masih melakukan 'korban manusia'
nah itu baru deh bisa dituding rame-rame sebagai kepercayaan sesat dan
dihujat rame rame.
Soalnya bakalan mengganggu keamanan dan ketertiban umum yang merupakan
kepentingan banyak orang.

Tapi kalau sekedar urusan percaya- percayaan aje mah, halaaahhhh, urusan
masing masing orang aje itu mah, nggak usah diributin.

-----Original Message-----
From: budaya_tionghua@yahoogroups.com
[mailto:budaya_tionghua@yahoogroups.com] On Behalf Of Sunny
Sent: Friday, January 18, 2008 3:24 AM
To: budaya_tionghua@yahoogroups.com
Subject: Re: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama
dan dunia Mistik

Ahmadiyah yang menyatakan diri sebagai agama Islam dibilang sesat oleh
MUI dan konco-konconya, lantas bagaimana dengan agama lain yang tidak
ada hubungan dengan Islam? Apakah juga akan dinyatakan aliran sesat
besok hari?

----- Original Message -----

From: HYPERLINK "mailto:skalaras%40cbn.net.id"skalaras@cbn.-net.id
To: HYPERLINK
"mailto:budaya_tionghua%40yahoogroups.com"budaya_tionghua@-yahoogroups.-
com

Sent: Thursday, January 17, 2008 5:05 PM
Subject: RE: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama
dan dunia Mistik

Hehehe....

Saya tidak mungkin menjadi penganut "agama sesat", wong tak beragama.
Hanya bisa menjadi orang yang selalu dipandang "sesat" oleh kelompok
penganut " agama eksklusif".
Bangga kok, bisa masuk kelompok orang2 "sesat" seperti ini.

ZFy

> Hehehe...Sabar--sabar...

>
> Saya setuju dengan anda.
> Jangan-jangan nih ye...orang yg bilang agama sesat atau

> "secara sosiologi sesat" bisa jadi dia sendiri yang sesat...hehehe.-..

>
> *nengnongneng gung
>
>

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Ulysee

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Jan 21, 2008, 1:03:56 AM1/21/08

to budaya_...@yahoogroups.com

Ngggg, jadi waktu anda ngomong begini :

"- tuntunan dlm menyikapi dunia sekarang, benar memang termasuk, tapi
tidak menjanjikan ganjarannya pada hal2 yang bersifat duniawi, misalnya
tuntunan "kamu harus mencintai sesama", jika kamu telah melakukan
kebaikan, nanti keluarga kamu pasti akan sehat sejahtera dll dll. apakah
ada janji seperti ini? kalau ada, ini juga termasuk ajaran menyesatkan.
- Semua dogma yang menjanjikan kehadiran surga di bumi, akan
menyesatkan."

** lhah, Anda berdiri sebagai yang diluar kepercayaan tersebut,
atau sebagai yang di "dalam" kepercayaan/ agama yang percaya kehadiran
surga di bumi tersebut??

soalnya kalau anda berdiri sebagai yang di luar, ntar bisa dibalikim
lhaaa jadi ngapain lu tuding tuding sesat? kan itu urusan masing masing.

Kalau Anda bilang berdiri sebagai yang di 'dalam' agama tersebut,
lhaaaa kok ngakunya ndak punya agama??

*** Terus ngakunya sebagai "orang sesat" menurut konsep Anda sendiri,
berarti Anda percaya dogma yang manjanjikan kehadiran surga di bumi
barangkali?
atau yang meyakini kalau berbuat baik nanti keluargamu sejahtera???

Ataukah konsep 'sesat' nya udah berubah?

Heheheh, pengen tanya aja, soalnya kok kayak kontradiktip getoh
lhooohhh.

-----Original Message-----
From: budaya_...@yahoogroups.com
[mailto:budaya_...@yahoogroups.com] On Behalf Of Skalaras
Sent: Friday, January 18, 2008 2:28 PM
To: budaya_...@yahoogroups.com

Subject: {Disarmed} Re: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua]
Re: Agama dan dunia Mistik

Hehehe....

ZFy

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Ulysee

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Jan 21, 2008, 12:47:47 AM1/21/08

to budaya_...@yahoogroups.com

Hihihihi, masalahnya perdebatan masa lalu itu khan menjadi track record
untuk perdebatan masa sekarang dan masa depan gitchu lhoh. Dan jadi
acuan untuk mengenali, jalan pikir orang itu arahnya kemana.

Lagian yang diungkit belum lewat setahun,
sedangkan kesalahan ORBA yang sudah lewat 30 tahun aja masih sering
diungkit kok, hehehehe.

Tiap kali dapat posting zhou xiong dan Dada, disarmednya nambah tuh.
Punya siapa tuh yang ada virusnya tuh.

-----Original Message-----
From: budaya_tionghua@yahoogroups.com
[mailto:budaya_tionghua@yahoogroups.com] On Behalf Of Skalaras
Sent: Friday, January 18, 2008 2:23 PM
To: budaya_tionghua@yahoogroups.com
Subject: {Disarmed} Re: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua]
Standar Ganda Re: Agama dan dunia Mistik

Ini sih namanya dendam kesumat, masak terus me-ngungkit2 masa lalu,
membawa perdebatan masa lalu.

Tidak ada standart ganda. Setiap pembahasan ada penekanan masing2. jika
kita sedang berpolemik ttg penggunaan istilah Cina dan Tionghoa, sudah
tentu fokusnya adalah "istilah" itu sendiri. sedangkan saat saya bicara
maslah "sesat", fokusnya bukanlah pada penggunaan istilah. Saya tidak
membatasi orang untuk bicara sesuai dng minatnya. Tapi "Standart" dan
kendalinya ada pada orang yang pertamakali lempar permasalahan. jika
anda lebih suka bicara tentang satu hal, silahkan saja melempar ke
millis sbg topik baru, bukan dng cara menimpali orang lain, melebarkan

masalah atau melencengkan arah pembicaraan.-....

"mailto:budaya_-tionghua%-40yahoogroups.-com"budaya_-tionghua@--yahoogro
ups.--

> com
> Sent: Tuesday, January 15, 2008 12:02 PM
> Subject: {Disarmed} Re: [budaya_tionghua] Re: Agama dan dunia Mistik
>
> Bung Zhou,
>
> CMIIW, bukankah bung pernah mengatakan (lebih kurang) bahwa bila Bung
> tidak paham ttg sesuatu, maka bung memilih utk tidak berkomentar atau
> 'meminta orang lain' utk berkomentar? Apakah ini salah satu bentuk
> 'meminta' itu? atau bung memang benar2 paham (bukan prejudice)
> terhadap ujar2 yg bung komentari dibawah ini?
>
> Contohnya:
>> - carilah dulu kerajaan surga? saya tidak tahu apa maksud ucapan
> ini. maksudnya mencari kerajaan surga di Bumi? seperti TaiPing
> Tianguo? ini justru awal dari malapetaka.
>> - berilah kami rejeki pada hari ini : ini juga sekedar harapan,
> kalau ternyata tidak diberi pun, juga tidak lantas mutung kan?
>

> Sorry to say, pemahaman anda (dilihat dari pertanyaan/pernyata--an

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Skalaras

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Jan 21, 2008, 9:02:00 AM1/21/08

to budaya_...@yahoogroups.com

Anda sebaiknya membayangkan lebih lanjut:

Jika dia percaya kepercayaan yang dianutnya menjanjikan hasil pasti di
dunia, dia akan berusaha mendesakkan ajaran kepercayaannya ini diterapkan
sebagai hukum positif di masayarakat,dan dia akan terus memperjuankan
diberlakukan hukum agamanya menjadi hukum negara, bila pelu dng revolusi dan
kekerasan. Perang agama akan tejadi.

----- Original Message -----
From: "Ulysee" <ulyse...@yahoo.com.sg>
To: <budaya_...@yahoogroups.com>
Sent: Monday, January 21, 2008 12:17 PM
Subject: Re: [budaya_tionghua] Re: Agama dan dunia Mistik

>
> - - jawab: tergantung, jika dia berkata itu hanya sekedar harapan, ya
> tidak
> masalah, tapi jika dia mengintepretasikan hal itu adalah sebagai Janji
> pasti dari sebuah agama tertentu(eksklusif) untuk urusan dunia, ini akan
> Bermasalah.
>
> UL: bermasalah buat siapa?
> Jika orang mau menginterpretasikan hal tersebut sebagai JANJI PASTI,
> jika dia percaya hal itu, ya urusan dia,
> namanya juga KEPERCAYAAN masing masing,
>
> kenapa dianggap bermasalah sih????
>
> yang nganggap bermasalah kali, yang terlalu banyak campur urusan orang
> lain.
> Namanya reseh donk ah. Hihihihi.
>

.: Forum Diskusi Budaya Tionghua dan Sejarah Tiongkok :.

Skalaras

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Jan 21, 2008, 9:07:55 AM1/21/08

to budaya_...@yahoogroups.com

Oh ya? Saya jadi tahu, Uly terus2an menyanggah ini ada hubungannya dng dendam masa yang baru saja lalu.

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Prometheus

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Jan 21, 2008, 10:44:35 AM1/21/08

to budaya_...@yahoogroups.com

Fenomena ajaran heterodox vs orthodox memang selalu menarik untuk ditelaah.

Banyak kisah sejarah yang menggambarkan bagaimana suatu agama/ajaran
spiritual dijadikan pilar untuk menjustifikasi legitimasi suatu kekuasaan.
Di pihak lain, agama/ajaran spiritual yang berbeda dengan mainstream (kadang
disebut heterodox, atau 'sesat'?) juga digunakan sebagai penentang
legitimasi sebuah kekuasaan (atau untuk membangun kekuasaan baru).

Sejarah Tiongkok juga mencatat hal-hal seperti ini.
Salah satu yang terkenal dan sering dibahas adalah Bailian Jiao. Bailian
Jiao dikembangkan oleh Mao Ziyuan pada masa dinasti Song, yang diantaranya
berisikan panduan ritual, termasuk wujie (lima larangan?). Dari studi
literature, ada yang menganggap bahwa yang diajarkan oleh Mao Ziyuan
bukanlah suatu doktrin baru, melainkan cara-cara/panduan membuat ajaran
Budha menjadi lebih mudah dipahami oleh orang-orang awam.

Walaupun sempat dilarang pada 1308-1311, Bailian Jiao secara keseluruhan
berkembang di masa dinasti Yuan. Diakhir dinasti Yuan, Bailian Jiao terlibat
dalam pemberontakan ( termasuk juga Ming Jiao dari Persia?), yang menjadi
awal keruntuhan dinasti Yuan yang kemudian digantikan oleh dinasti Ming. Ada
pendapat bahwa Zhu Yuanchang (yang mendirikan dinasti Ming) adalah bekas
anggota Bailian Jiao. Namun, ketika Zhu Yuanchang berkuasa, Bailian Jiao
dinyatakan terlarang.

Larangan terhadap Bailian Jiao berlanjut pada masa dinasti Ming dan kemudian
Qing. Walaupun demikian, Bailian Jiao tidak hilang. Di sekitar tahun 1700-an
, Wang Lun memimpin Bailian Jiao melakukan pemberontakan di daerah Shandong.
Walaupun berhasil ditumpas oleh tentara Qing, perlawanan Wang Lun menjadi
trigger yang melemahkan dinasti Qing secara gradual dengan berbagai
pemberontakan, sampai kemudian akhirnya digantikan dengan Republik.

Fenomena-fenomena seperti ini memang tidak mudah untuk dibahas/dibicarakan
dalam tulisan-tulisan pendek, apalagi dengan pemahaman, mindset dan interest
yang berbeda-beda. Walaupun demikian, penggalan kisah dan diskusi semacam
ini, sedikit demi sedikit akan merangkai pemahaman yang lebih luas mengenai
sejarah Tiongkok, terutama mengenai dinamika ajaran atau aliran dari masa ke
masa.

Prometheus

-----Original Message-----
From: budaya_tionghua@yahoogroups.com
[mailto:budaya_tionghua@yahoogroups.com] On Behalf Of indarto tan

Sebetulnya, apakah inti yang hendak disampaikan didalam uraian yang
ahkirnya menjurus keperdebatan ini ?
Menurut hemat saya (yang mungkin salah atau tidak lengkap), masalahnya
adalah, satu asumsi bahwa umat beragama, terutama kaum elitnya, sering
memberi gambaran-gambaran konsep agama yang cenderung menyesatkan umat dan
orang sekitarnya. Konsep-konsep agama itu sering diberi selubung sesuatu
yang tidak jelas, sesuatu yang ¡°mistik¡±! Misalnya, sinshe kua-mia berkata,
rumah ini melanggar ¡°long mai¡±. ¡°Long mai¡± yang misterius ini membuat
orang segan membeli rumah yang sedianya dijual itu, ini merugikan tuan
rumahnya. Ada lagi, sebuah ¡°Fatwa¡± mengatakan Ahmaddiah adalah ¡°agama
sesat¡±, rumah ibadahnya dirusak dan anggotanya diusir pergi. Ada juga
¡°Sedang terjadi Kritenisasi¡± maka gereja itu harus dibakar ! Ada lagi, pak
pendeta mendoakan engkong yang sudah dirawat dikamar ICU: ¡°Engkong sekarang
sudah berada dijalan Penyelamatan.¡± Waktu upacara kematian, engkong
dianggap sudah menjadi umat Kristen. Sebagian anaknya yang beragama
Khonghucu sewot .....Kapan engkong
pernah kegereja !? Kok tahu-tahu jadi Kristen ?

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Ulysee

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Jan 21, 2008, 12:17:55 PM1/21/08

to budaya_...@yahoogroups.com

Dendam sih nggak ada, cuman argumennya susah diterima logika gue, ya gue
sanggah aje.
kebebasan berpendapat, termasuk dalam menyanggah pendapat Anda khan?

Subject: {Disarmed} Re: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua]
Standar Ganda Re: Agama dan dunia Mistik

Ini sih namanya dendam kesumat, masak terus me-ngungkit2 masa lalu,
membawa perdebatan masa lalu.

Tidak ada standart ganda. Setiap pembahasan ada penekanan masing2. jika
kita sedang berpolemik ttg penggunaan istilah Cina dan Tionghoa, sudah
tentu fokusnya adalah "istilah" itu sendiri. sedangkan saat saya bicara
maslah "sesat", fokusnya bukanlah pada penggunaan istilah. Saya tidak
membatasi orang untuk bicara sesuai dng minatnya. Tapi "Standart" dan
kendalinya ada pada orang yang pertamakali lempar permasalahan. jika
anda lebih suka bicara tentang satu hal, silahkan saja melempar ke
millis sbg topik baru, bukan dng cara menimpali orang lain, melebarkan

masalah atau melencengkan arah pembicaraan.--....

"mailto:budaya_-tionghua%-40yahoogroups.-com"budaya_-tionghua@--yahoogro
ups.--

com
> Subject: {Disarmed} Re: {Disarmed} Re: [budaya_tionghua] Re: Agama dan
> dunia Mistik
>
>
>
> Saya tidak berniat membahas secara mendalam inti ajaran agama masing2,
> yang saya tekankan disini adalah dampak sosiologis dari sebuah gerakan
> agama bagi kehidupan bermasyarakat dan bernegara. Yang saya sebut "
> agama sesat" disini sama sekali bukan dipandang dari sudut ajaran
agama
> tertentu, tapi se-mata2 dipandang dari kacamata sosiologis.
>
> Bisa saja yang saya sebut "sesat secara sosiologis" adalah sebuah
> lembaga yang resmi diakui ini oleh sebuah negara, sebaliknya, bisa
saja
> sebuah lembaga agama yang "resmi disebut sesat" oleh lembaga agama
> mayoritas disebuah negara, secara sosiologis sebenarnya tidak bisa
> dikategorikan Sesat. Tolong renungkan sudut pandang ini,
>
> ZFy
>
> ----- Original Message -----
> From: Jimmy Tanaya
> To: HYPERLINK
>

"mailto:budaya_--tionghua%--40yahoogroups.--com"budaya_--tionghua@---yah

oogro
ups.--
> com
> Sent: Tuesday, January 15, 2008 12:02 PM
> Subject: {Disarmed} Re: [budaya_tionghua] Re: Agama dan dunia Mistik
>
> Bung Zhou,
>
> CMIIW, bukankah bung pernah mengatakan (lebih kurang) bahwa bila Bung
> tidak paham ttg sesuatu, maka bung memilih utk tidak berkomentar atau
> 'meminta orang lain' utk berkomentar? Apakah ini salah satu bentuk
> 'meminta' itu? atau bung memang benar2 paham (bukan prejudice)
> terhadap ujar2 yg bung komentari dibawah ini?
>
> Contohnya:
>> - carilah dulu kerajaan surga? saya tidak tahu apa maksud ucapan
> ini. maksudnya mencari kerajaan surga di Bumi? seperti TaiPing
> Tianguo? ini justru awal dari malapetaka.
>> - berilah kami rejeki pada hari ini : ini juga sekedar harapan,
> kalau ternyata tidak diberi pun, juga tidak lantas mutung kan?
>

> Sorry to say, pemahaman anda (dilihat dari pertanyaan/pernyata---an

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Dada

unread,

Jan 21, 2008, 10:40:21 AM1/21/08

to budaya_...@yahoogroups.com

Anda ini lucu dan paranoid...

1.Jika semua mayoritas beragama X di negara Y memaksakan hukum agamanya
menjadi hukum negara. Maka Filipina akan menjadi negara katolik , Indonesia
akan menjadi negara Islam ,....SEDARI DULU KALA.......!!!!

2.Jika dia percaya ideologi yang dianutnya menjanjikan hasil pasti di dunia,
dia akan berusaha mendesakkan ideologynya sebagai ideology negara, bila
perlu dengan revolusi dan kekerasan.

Apa Ideology itu sesat?

Robby Wirdja

Munif Prasojo

unread,

Jan 21, 2008, 9:05:30 AM1/21/08

to budaya_...@yahoogroups.com

Saya baru bergabung di milis ini. Mungkin pernah dibahas masalah Falun Gong / Falun Data, Tolong di kirim lagi kalau ada.Xie Xie

---------------------------------
Kunjungi halaman depan Yahoo! Indonesia yang baru!

[Non-text portions of this message have been removed]

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Skalaras

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Jan 21, 2008, 11:29:49 PM1/21/08

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Justru itu, umat beragama di Filipina dan Indonesia sebagian besar ternyata
masih waras kok, mereka bisa memisahkan hal2 yang bersifat spiritual dan
duniawi. jika tidak percaya, anda perhatikan ucapan2 Gus Dur.

Ideologi politik sih ok2 saja, tapi yang paling mengerikan, ideologi politik
yang dilandasi "agama". Bila ideologi politik yang normal cukup didekati
dari sudut rasional, karena itu bisa diperbantahkan, bisa direvisi, bahkan
bisa digugat. Sedangkan ideologi politik yang dilandasai "mitos" dan "agama"
bersifat sakral, tak boleh digugat, disentuh sedikitpun akan marah2, inilah
sumber fanatisme massal yang akan bersifat "fatal".

Agar cukup berimbang, saya juga sebutkan disini: sebuah ideologi poltik yang
seharusnya bersifat rasioanl, juga bisa berubah menjadi irasional jika
dibumbui dng watak "mistik" dan "agama", misalnya RRT di masa lalu yang
begitu mendewakan Mao Zedong, seolah dia adalah dewa/nabi yang begitu
sakral, yang ucapnnya selalu meakili kebenaran, ini telah mengubah sebuah
ideologi politik murni menjadi sebuah "agama baru". inilah sumber kekacauan
revolusi kebudayaan.

Dada

unread,

Jan 21, 2008, 6:04:21 PM1/21/08

to budaya_...@yahoogroups.com

Bagaimana menurut anda tentang

Buddha yang muncul di tengah masyarakat Hindu yang lebih dulu mapan?
Yesus yang muncul di tengah masyarakat Yahudi yang lebih dulu mapan?

Belum lagi menyikapi masalah sintesis - sintesis seperti Sikh , Buddha
Tibetan ?

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Prometheus

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Jan 22, 2008, 8:17:35 AM1/22/08

to budaya_...@yahoogroups.com

Saya melihatnya demikian.

Di semua belahan dunia terjadi fenomena yang serupa. Aliran yang dianggap
heterodox pada suatu masa, setelah berkompetisi dengan aliran lain, bisa
kemudian muncul dan berkembang menjadi orthodox. Setelah itu, akan muncul
ajaran heterodox lain, begitu seterusnya.

Setiap ajaran yang berkembang, pasti selalu diikuti oleh pemikiran-pemikiran
dan ajaran baru yang diluar mainstream (heterodox). Dalam perkembangannya,
ajaran heterodox yang mampu mencapai critical mass, tentu akan berkembang
menjadi ajaran/aliran baru yang akan berbeda dengan mainstream. Ide-ide baru
yang tidak mampu berkembang, akan mengalami 2 option: sebagian ide/nilai nya
diserap oleh aliran orthodox, atau, ide baru tersebut punah dengan
sendirinya.

Saya rasa semua hasil pemikiran manusia mengalami siklus seperti ini.

Begitulah kira-kira, silakan dikritisi.

Prometheus

Bagaimana menurut anda tentang

Prometheus

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liemshan

unread,

Jan 22, 2008, 5:37:23 AM1/22/08

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Sudah dikirim ke email anda. Kalau bahas ini disini nanti bisa panjang
banget dan gak abis--abis, jadi sebaiknya tdk usah dibahas lagi disini.
OTRE.

--- In budaya_tionghua@yahoogroups.com, Munif Prasojo <munif2001@...>
wrote:

>
> Saya baru bergabung di milis ini. Mungkin pernah dibahas masalah Falun
Gong / Falun Data, Tolong di kirim lagi kalau ada.Xie Xie
>
>
> ---------------------------------
> Kunjungi halaman depan Yahoo! Indonesia yang baru!
>
> [Non-text portions of this message have been removed]
>

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perfect_harmony2000

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Jan 29, 2008, 11:18:58 AM1/29/08

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Sdr.Prometheus,

mungkin ada kerancuan di tulisan anda mengenai Bailian jiao dan
Bailian Zhong.

Bailian zhong itu merupakan salah satu komunitas atau aliran dalam
Buddhism dan merupakan asal dari Bailianshe.

Sedangkan Bialian jiao itu berbeda sekali, mahzab Bailian zhong itu
menitikberatkan Amitabha dan Bailian jiao menitik beratkan peran
Maitreya dan Mingwang.

Hal ini pernah ditulis dan dibahas di milist ini. Bisa anda gunakan
search enginge untuk melihat diskusinya.

Hormat saya,

Xuan Tong
--- In budaya_tionghua@yahoogroups.com, "Prometheus"

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Jan 29, 2008, 11:29:23 AM1/29/08

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Sdr.Munif,

baca saja The Two Tales of Falun Gong dan jika anda berminat
mempelajari bagaimana metode pelatihan Qigong yang benar, bisa anda
cari Li Shaobo dan Zhenqinya.
Atau bisa mencari Li Quancai ( cat: Shi Decai, mantan bhiksu Shaolin
generasi ke 31, di Jakarta ).

Hormat saya,

Xuan Tong
--- In budaya_tionghua@yahoogroups.com, Munif Prasojo <munif2001@...>
wrote:

>
> Saya baru bergabung di milis ini. Mungkin pernah dibahas masalah
Falun Gong / Falun Data, Tolong di kirim lagi kalau ada.Xie Xie
>
>
> ---------------------------------
> Kunjungi halaman depan Yahoo! Indonesia yang baru!
>
> [Non-text portions of this message have been removed]
>

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