RELIGIOUS RESPONSE TO MODERNIZATION IN TAIWAN THE CASE OF 1-KUAN TAO 69
against I-kuan Tao see L. Deliusin, “The I-kuan Tao Society", in Popular Movements and Secret Societies in China 1840 – 1950, ed. by J. Chesneaux, (Stanford, 1971) pp 225-233.
21 In orthodox Buddhism San Pao stands for Triratna, i.e. Buddha, Dharma and Sangha (W. E. Soothill and L. Hodous: A Dictionary of Chinese Buddhist Terms, Reprint Taipei 1970, p 63)
22 Cf. for example Ching-fen Hsiao, loc.cit., p 17.
23 Cf. Shih Wen-tu *, "Wo tsen-yang t'uo-li I-kuan Tao” #, in Chuch Shih #(Kao-hsiung, Sept. 1977) pp 20 -- 32.
24 Since these accusations can neither be proved nor refuted by the observer it is very difficult to give a fair description of the sect.
25 Cf. Chao Wei-pang, "The Origin and Growth of the Fu-chi", in Folklore Studies, 1 (1942) pp 9 — 27; Hai Ti-shan #, Fu-chi mi-hsin ti yen-chiu *****(Taipei 1966).
26 Cf. G. Seaman, Temple Organization in a Chinese Village, (Asian Folklore and Social Life Monographs, No. 101 Taipei 1978) pp 20 – 35.
27 Cf. Halao, loc. cit., pp 12 – 16. For a case-study ref. Seaman, op. cit.
The members trace the origin of the sect back to Fu Hsi and have an elaborated list of the transmission of the Tao through the centuries. The historical evidence for the existence of I-kuan Tao as a separate tradition does not reach beyond the last century, however.
29 The ordinary fu-luan cults have sessions much more often, in general eight or twelve times every lunar month.
30
Obviously many teachings of the fu-luan cults have their origin in the popular "Buddhist” tradition which is also a main source of the I-kuan Tao teachings. It is difficult, however, to assess to which degree there is a direct influence of I-kuan Tao on these cults in Taiwan today. Probably there is a mutual influence since many followers of I-kuan Tao participate also in ordinary fu-luan cults. Actually, some fu-luan cults seem to be reservoirs of potential I-kuan Tao proselytes.
31 Tian-jan *, 2 (Hsinchu Febr. 1980) pp 2 - 3.
32 Cf. K. Ch'en: "Anti-Buddhist Propaganda During the Nan-Ch'ao", Harvard Journal of Asiatic Studies 15 (1952) pp 166 - 192.
33
For examples see J. Chesneaux ed. Popular Movements and Secret Societies in China 1840-1950, (Stanford 1972).
34 Of course, Mohammed is not regarded as a god in Islam. The knowledge of Islam in China, however, is rather poor and Mohammed is thought to be a divine person much like the Chinese "historical" gods or for that matter – Jesus.
36
The medium belonged to the Sheng-hsien t'ang in Taichung.
36 W. Grootaers, "Une société secrète moderne, I Kuan Tao: Bibliographie annotée", in Folklore Studies 5 (1946) p 332f.
37 Tian Tao Kai Lun (1979 2nd printing), p 61.
38 ibid., pp 61 – 62.
by Su Ming-tung (Kaohsiung, 1978)
RELIGIOUS RESPONSE TO MODERNIZATION IN TAIWAN THE CASE OF 1-KUAN TAO 69
against I-kuan Tao see L. Deliusin, “The I-kuan Tao Society", in Popular Move- ments and Secret Societies in China 1840 – 1950, ed. by J. Chesneaux, (Stanford, 1971) pp 225-233.
21 In orthodox Buddhism San Pao stands for Triratna, i.e. Buddha, Dharma and Sangha (W. E. Soothill and L. Hodous: A Dictionary of Chinese Buddhist Terms, Reprint Taipei 1970, p 63)
22 Cf. for example Ching-fen Hsiao, loc.cit., p 17.
23 Cf. Shih Wen-tu *X*. "Wo tsen-yang t'uo-li I-kuan Tao” # E#RA -†ik, in Chuch Shik ⇓⇓6 (Kao-hsiung, Sept. 1977) pp 20 -- 32.
24 Since these accusations can neither be proved nor refuted by the observer it is very difficult to give a fair description of the sect.
25 Cf. Chao Wei-pang, "The Origin and Growth of the Fu-chi", in Folklore Studies, 1 (1942) pp 9 — 27; Hail Ti-shan #, Fu-chi mi-hain ti yen-chlu ***** (Taipei 1966).
26 Cf. G. Seaman, Temple Organization in a Chinese Village, (Asian Folklore and Social Life Monographs, No. 101 Taipei 1978) pp 20 – 35.
27 Cf. Halao, loc. cit., pp 12 – 16. For a case-study ref. Seaman, op. cit.
The members trace the origin of the sect back to Fu Høi and have an elaborated list of the transmission of the Tao through the centuries. The historical evidence for the existence of I-kuan Tao as a separate tradition does not reach beyond the last century, however.
29 The ordinary fu-luan cults have sessions much more often, in general eight or twelve times every lunar month.
30
Obviously many teachings of the fu-luan cults have their origin in the popular "Buddhist” tradition which is also a main source of the I-kuan Tao teachings. It is difficult, however, to assess to which degree there is a direct influence of I-kuan Tao on these cults in Taiwan today. Probably there is a mutual influence since many followers of I-kuan Tao participate also in ordinary fu-luan cults. Actually, some fur-luan cults seem to be reservoirs of potential I-kuan Tao proselytes.
31 Tian-jan *, 2 (Hsinchu Febr. 1980) pp 2 - 3.
32 Cf. K. Ch'en: "Anti-Buddhist Propaganda During the Nan-Ch'ao",Harvard Journal of Asiatic Studies 15 (1952) pp 166 - 192.
33
For examples see J. Chesneaux ed. Popular Movements and Secret Societies in China 1840-1950, (Stanford 1972).
34 Of course, Mohammed is not regarded as a god in Islam. The knowledge of Islam in China, however, is rather poor and Mohammed is thought to be a divine person much like the Chinese "historical" gods or for that matter – Jesus.
36
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The medium belonged to the Sheng-hsien t'ang in Taichung.
36 W. Grootaers, "Une société secrète moderne, I Kuan Tao: Bibliographie annotée", in Folklore Studies 5 (1946) p 332f.
37 Tian Tao Kai Lun 1979 2nd printing), p 61.
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38 ibid., pp 61 – 62.
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by Su Ming-tung (Kaohsiung, 1978,
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