[
    {
        "id": 205505,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1968",
        "page_number": 47,
        "title": "RAS-1968",
        "content_text": "42\n\nMARJORIE TOPLEY\n\n28 Information on the Shuntê anti-marriage movement is scattered and unsystematic, but for brief information on it and also its connexion with religion see J. Dyer Ball, Things Chinese: or Notes Connected with China, 5th ed. rev. E. Chalmers Werner (Shanghai, Kelly & Walsh, 1925) section on marriage, pp. 367-76; p. 375.\n\n29 See C. K. Yang, Religion in Chinese Society: a Study of Contemporary Social Functions of Religion and Some of their Historical Factors (Berkeley, University of California Press, 1961) chap. XII.\n\n30 Ibid., p. 333.\n\n31 Cf. John Blofeld, The Jewel in the Lotus: an Outline of Present Day Buddhism in China (London, The Buddhist Society, 1948) p. 58.\n\n32 The Religion of the Void was brought to Singapore from China and specialises in cure of drug addiction. On this religion see Hsü Yün-tsiao, \"The Religion of the Void”, Journal of the South Seas Society, Vol. X, Pt. 2 (No. 20) (in Chinese). English version in same issue, tr. Chiang Liu. In Hong Kong the Green Pine Religion aims to cure disease.\n\n33 The most factually detailed work on sects is by J. J. M. de Groot, Sectarianism and Religious Persecution in China: A Page in the History of Religions, 2 Vols. (Amsterdam, Johannes Müller, 1903-4), reprinted by Literature House, Ltd., Taipei, Taiwan, 1963). For discussion of alternative names of sects and evidence of sectarian connexions through names, see my \"The Great Way of Former Heaven: a group of Chinese secret religious sects\", Bulletin of the School of Oriental and African Studies, University of London, Vol. XXVI, Pt. 2, 1963, pp. 362-392, at pp. 384-6.\n\n34 See Chiang Siang Tseh, The Nien Rebellion (Seattle, University of Washington Press, 1954). The preface by Renville Lund contains reference to White Lotus connexions.\n\n35 Op. cit., vol. 1, p. 210. George Miles writing of the Yao-ch'ih sect (my evidence shows it to be an off-shoot of Hsien-t'ien Ta Tao) states that members had vegetarian halls but he says they were usually in isolated villages where men and women were found in constant residence. See his \"Vegetarian Sects\", in The Chinese Recorder, Vol. XXXIII, No. 1, 1902, Pp. 1-10.\n\n36 See Sidney D. Gamble, Ting Hsien, a North China Rural Community (New York, Institute of Pacific Relations, 1954) p. 414.\n\n37 Belonging to Lo Chiao (Lo Religion)—a sect named after one of its important early patriarchs (and related to Hsien-t'ien Ta Tao), described by Suzuki Chusei in \"Rakyo ni Tsuite\", Tōyō Bunka Kenkyujo Kiyō (Tokyo), No. 1, 1943, pp. 441-501.\n\n38 Gamble, op. cit.\n\n39 See de Groot, op. cit., vol. 1, pp. 231-241 on funeral rites of the Lung hua sect.\n\n40 Gamble, op. cit.\n\n41 See for example Hsiao, op. cit., p. 231f, and p. 233.\n\n42 Yang, op. cit., p. 226.\n\n43 Chiang, op. cit., p. 37.\n\nDe Groot, op. cit., vol. 2, p. 308.\n\n45 According to Chiang the Nien emerged as community defence groups.",
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    },
    {
        "id": 207921,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1976",
        "page_number": 309,
        "title": "RAS-1976",
        "content_text": "294\n\nNOTES AND QUERIES\n\nof the Cotton Bag Monk, Pu Tai (), an incarnation of Mi Lo Fu. Pu Tai was said to have died at that temple at the beginning of the tenth century.\n\nAnother preserved body was that of a Shantung peach seller who dropped dead at the altar and was embalmed in mud and became a deity, Wu Yu Hsien (†), around whom a local cult sprang up and flourished during the fourteenth century. Yet another was the skeleton of an old and holy abbot overlaid with gold foil on Chiu Hua Shan at the Pai Sui Kung“.\n\nA preserved body in the Nan Hua Shan Monastery in northern Kwangtung was that of the Sixth Patriarch of Chinese Buddhism (A.D.). It appears to be the earliest recorded \"fleshy body\". The Sixth and last of the Chinese Patriarchs, Hui Neng (#), died in A.D. 712. His corpse is said to have remained incorrupt and even to exhale a sweet fragrance. His chest maintained its natural position and the skin appeared glossy and flexible. In A.D. 1236 when the Mongol troops pursued the last emperor of the Southern Sung and defeated him in Kwangtung, it is said that Mongol soldiers violated the tomb of the Patriarch and even went so far as to rip open the abdomen with a sword thrust. On seeing that the heart and liver were still in a perfect state of preservation, they were filled with fear and went no further in their sacrilege. Several replicas are to be seen in Hong Kong; a good example is on the altar of Huang Ta Hsien (黄大仙) in the San Yuan Temple (三元宫) in T'ai P'ing Shan Street, Hong Kong. (See plate 27). Incidentally, smaller images of Hui Neng, often seen in curio shops, are easily recognisable by the small dragon in his begging bowl. He is considered to be the founder of the Vegetarian Sects of Buddhism, Ch’ih Su Chiao ( vegetarian ).\n\nAnother mummy, black faced, covered in lacquer and gilded, sat in a lotus position in a place of honour in the T'ien T'ai Temple south-west of Peking, wearing Buddhist robes but of Imperial yellow. He wore a vairocana five-leaf crown on his head, his face was smooth and full fleshed and his skin black with age. Many thought that he was a wooden image and legend, since disproved, claimed him to be Fu Lin, the first Manchu Emperor of China (1638-1661) better known as Shun Chih who died at the age of 30. The story probably grew from the known fact that he wished to become a monk. The mummy was refurbished annually at a minor ceremony and was a great attraction for pilgrims.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt",
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    },
    {
        "id": 210414,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 21,
        "title": "RAS-1985",
        "content_text": "2\n\nBARTHOLOMEW P.M. TSUI\n\nordinary run of religious sects in Hong Kong and render it worthy of attention.\n\nII. History of a Faith-healer\n\nPerhaps the best introduction to Tan Tse Tao is to tell the story of its founder, Patriarch Lo Ka Ping.2 Born into a well-to-do family in the District of Hsiang-shan in Kwangtung Province in the year 1894, the Patriarch received a thoroughly Western education from Protestant missionaries.1 He studied in Lingnan University, again a Christian institution, and graduated with a B.A. degree at its first convocation in 1918. He became a tutor in English at the Chung-shan University (中山大學) and later became the headmaster of a number of middle schools.*\n\nIt is no longer possible totrace the exact route of the Patriarch's religious development in his early years. Suffice it to say that he became a fervent Christian and married the daughter of a Protestant minister by the name of Tan (譚). Apparently, he did not show any interest in Chinese philosophy or religion. He adopted a Western style of life and became a keen player of tennis, joining tournaments including at least one in Hong Kong. In his spare moments he also took up traditional physical exercises, to be precise, the set of exercises called I-ken-ching.5\n\n6\n\nIt was during one of these exercises that Patriarch Lo felt God's presence, an experience which radically changed his life. Recounting the event he said: \"The Supreme Spirit's manifestation occurred on the 18th day of the eighth month of the year yi-hai (乙亥). The location was at my residence Man Lu in Canton.6 While I was exercising in the twelfth position of the I-ken-ching, suddenly I felt that all my limbs moved of their own accord. It was as if my ten fingers were charged with spiritual energy and light. The execution of the exercises was not only effortless and skilful, but I was also absolutely tireless. The same thing happened to me a second time, and again a third time. At first, I thought this was an effect of my subconscious mind, but later it dawned on me that it must have been a gift from God. Then I burned incense and bowed in veneration.7 Not knowing how to communicate with God, I simply asked with my mouth\n\n8",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
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    },
    {
        "id": 210415,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 22,
        "title": "RAS-1985",
        "content_text": "and God answered my question through my own mouth. I asked first, \"Who are you? Are you God or an immortal or the Buddha?\" God replied, “I have no name or characteristic. I am God who has no beginning or end.\" I said, \"You deign to descend upon my humble quarters, notwithstanding my lowness and foolishness. For this I feel greatly honoured. Please enlighten me.” God said, “You have great capacity. I want to transmit to you the Great Method of Curing and Exorcism. Are you willing to accept or not?\" I said, “Of course. But I do not know if time will allow it or if I can successfully learn it.\" God said, \"The learning of it is instantaneous.” At that time, I accepted the message not without scepticism.\n\nShortly afterwards, a servant maid in the Patriarch's household was taken ill with a severe stomachache. He tried the new method of curing despite his scepticism. In less than half-an-hour the maid was completely cured. After that, he used the method on other sick people and cured them as well. Finally, he became convinced of the truth of the events that had occurred to him.\n\nAs one would imagine, the conviction that he had seen a new god was not arrived at without a struggle with his previous Christian faith. As witnessed by his family, Patriarch Lo slapped himself uncontrollably and uttered words of self-reproach whenever he entertained doubts about the new god.\" Lo's new-found faith caused a shock-wave through his devout Christian family. Commotion reigned within the family until finally everybody agreed on a test-case. Lo's brother-in-law, Tam Tao Wing, had been ill with an unknown and incurable disease and was at the point of dying. Preparations had already been made for his funeral. Lo said that the brother-in-law's sickness was caused by a demon and offered to cure him in return for non-interference with his new religious beliefs. The family agreed. Lo attempted his exorcism and within minutes the brother-in-law was completely cured.\" After this episode, the Patriarch was left to do whatever pleased him. Lo's wife, at first his most vociferous opponent, later became his most convinced follower.\n\nNews about the Patriarch's prowess at curing spread like wild",
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    },
    {
        "id": 210416,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 23,
        "title": "RAS-1985",
        "content_text": "BARTHOLOMEW P.M. TSUI\n\nfire. At first, thirty to forty came to seek cures, but after five months as many as fourteen thousand came each day and the Patriarch cured most of them. Among the more noted cases of cure was that of Li Tsung-yao (), brother of Li Tsung-jen (), the Vice-President of the Republic. Li Tsung-yao had an incurable disease. His intestines were exposed. Lo cured him completely, to the surprise of the then famous German physician called Otto, who pronounced the event as inexplicable.12\n\nThe message of this new god did not stop with curing. He demanded the establishment of an institution with a body of beliefs and a group of disciples. This he revealed on the eighth day of the first month (January 31, 1936). This god, who could not really be named, was provisionally called the Supreme Deityx), and the name of the new belief was called Tan Tse Tao () or the Revealed Truth.13 The Patriarch soon made a number of disciples who were endowed with healing powers equally with himself. Of these the most successful was Ms Liu Han-lien (劉漢廉女士). In 1936, that is, almost immediately after her initiation, she worked in Hui-chou () and Lung-kang Market() and cured over ten thousand sick people. In 1937, two other disciples, Li Han-kun () and Han-lun (), went to Hsin-hui (#) and cured over a thousand people there. Han-lin (***) and Han-ts'ai (#) worked in Wu-chou (梧州) and Han ch'üan (漢全) in Ts'ung-hua(從化).14\n\nThe Patriarch's work in Canton lasted only a few years. Eight months before Japanese soldiers marched into Canton, he was instructed by the Supreme Deity to come to Hong Kong and to establish his religion there. At first, with the help of Mr. Wong Yiu-tung, J.P. (), Lo set up his office at Tung-lu (). Shortly afterwards, he found a plot of land in Ping Shan in the New Territories and built his worshipping hall there where he continued the work of curing and converting disciples. He died in 1981 and his religion is actively carried on by his disciples.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
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    {
        "id": 210417,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1985",
        "page_number": 24,
        "title": "RAS-1985",
        "content_text": "III. The Teaching\n\n16\n\nAside from direct communication with his disciples, the Patriarch's religious thoughts can be gathered from two books, T'ai-hsüan's Discourse on the Truth, T'ai-hsüan's Discourse on Various Topics, and a few essays. These do not form a systematic theology but only provide basic discussions of certain specific concepts. Hence only an outline of his teaching can be given. I shall group his teachings under a few topics:\n\ni. General purpose of the religion\n\nPerhaps the single passage which reveals the aim of Patriarch Lo's religion most simply is when he answers the question why the Supreme Deity revealed Himself. He says, \"(The Supreme Deity revealed Himself so that) 1. Man, knowing that the Supreme Deity exists in the Universe, dares not perform wrongful acts. 2. Human worries and sufferings may be abrogated. 3. By transmitting the method of cultivation, man may revert to Simplicity and return to the Truth. 4. Man may realize that he ought to accumulate good deeds and cultivate his person so that, while in this life, sufferings and worries may be reduced, and that, when he dies, he may return to the Supreme Being. 5. By revealing the method of curing and exorcism, man may be relieved from disease and attain longevity. 6. Man may have a clear idea of his destiny and not be confused.\"\n\nThis passage clearly states that human destiny is to return to the Supreme Being after death and that to achieve this two things are needed, to lead a moral life and to cultivate one's person according to the revealed method. In this life one may expect some assistance from the Supreme Being in the fight against disease and demons. Thus Patriarch Lo's thought contains the classic themes of religion. Each of the important concepts will be clarified below.\n\nii. Concept of the Supreme Deity\n\nThe Supreme Deity forms one of the most extensively discussed subjects in Lo's writing. First, the existence of the",
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    },
    {
        "id": 210418,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 25,
        "title": "RAS-1985",
        "content_text": "6\n\nBARTHOLOMEW P.M. TSUI\n\nSupreme Deity is most emphatically affirmed, and the basis of affirmation is the Patriarch's personal experience and communication with Him. One can experience the Supreme Deity because He has \"signs\" (hsiang). Yet, being transcendent, He is without form. That is why Lo says, \"God is formless but manifests himself in signs.\"19 Patriarch Lo is very much aware of the transcendent nature of the Supreme Deity. Words applicable to limited beings like existence, form, name, nature, desire, activity, like or dislike, speech, quantity are all inapplicable to Him.20 In this respect, Lo's struggle with a theological language is not unlike Lao Tzu's pithy pronouncements on the Being and Non-Being (yu, wu), or Medieval scholars' formulation of analogy or the Mutazilites' discussion of the names of Allah. In spite of the inadequacy of language when talking about the Supreme Deity, He is worthy of veneration and praise and the worshipper's sentiment overrules philosophical difficulties. A hymn of praise forms the very first passage of Lo's most important book, the T'ai-hsüan's Discourse on the Truth. \"(Oh Thou art) the most great and most venerable! Thou art the God above all gods, the origin of myriad beings. Thou art timeless, beginningless, endless. In Thee there is no mark of destination, no quantity, no form, or name. Thou art present everywhere and there is nothing Thou canst not do. With Thy assistance the heavens become pure, the earth obtains peace, the sun and moon become bright, gods and men become spiritual, the great way is born, the Universe becomes established. Oh, Thou art great and holy, the most great and most venerable! Thy honour is supreme. Thou art so great that no name is adequate.”21\n\nPatriarch Lo contrasts the Supreme Deity with other spirits and ghosts by saying that the former is the origin of myriad beings,22 whereas the other gods are merely certain spiritual essences of the Universe. In other words, he recognizes the vast difference between the Supreme Deity and other gods in Chinese popular religion. The latter exist but ought not to become the objects of worship. That is why in his sect, the Supreme Deity alone is the object of veneration. Such a state of affair is reflected in this sect's shrine. Only the character “shen” (神) or the text I have just quoted appears on the wall directly behind and above the altar. No images or name-tablets of other gods are allowed on",
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    },
    {
        "id": 210419,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 26,
        "title": "RAS-1985",
        "content_text": "the altar.\" Although this practice follows logically from the concept of the Supreme Deity, one cannot help thinking, bearing in mind that no temple in Chinese religion, whether at present or in the past, is devoted to one deity alone, that this must have been the result of Lo's Protestant up-bringing.\n\niii. Human destiny\n\nAccording to Tan Tse Tao, man's final destiny is to return to the Supreme Deity after death.24 This immediately brings up a number of questions with regard to the human constitution. Is there life after death? Do such places as heaven or hell exist? What sort of union with the Supreme Deity is envisaged?\n\nFirst of all, Patriarch Lo recognizes the separate existence of the body and of the soul. “If the body functions but the soul is dead, that person is really dead even though his body is alive; if the body is dead but the soul exists, he is really alive even though his body is dead.”25 Indeed, the soul has three destinies. If a man's deeds are good, he goes up to heaven and may even become a god after death. If his deeds are evil, he goes below ground and becomes a ghost. If his deeds are neither good nor bad, he becomes a wandering soul,26\n\nGiven this belief in the existence of the soul after death and notions of reward and punishment, the belief in the existence of a heavenly paradise and hell becomes unavoidable. Tan Tse Tao recognizes this fact, but it tries hard to avoid crude notions of sensual gratification in heaven and of instruments of torture in hell.27\n\nPerhaps the more intriguing and difficult question is one about the nature of the union with the Supreme Deity. Will the identity of an individual be lost and the individual be merged with the Absolute in the final destiny or will the soul retain its individuality? Patriarch Lo did not discuss this problem in his writings. According to informants, the correct interpretation is that the soul retains its individuality. This is in keeping with the practice of keeping an altar in memory of dead disciples.28",
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    {
        "id": 210420,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "page_number": 27,
        "title": "RAS-1985",
        "content_text": "8\n\niv. Cultivation\n\n32\n\nBARTHOLOMEW P.M. TSUI\n\nThe return to the Supreme Deity demands moral development and cultivation. Moral development is required because only a good person may become united to the Supreme Deity and because it is the pre-requisite for cultivation. \"The way to cultivate the person is to first practice the superior morality and the abolition of evil inclinations.\"29 More about morality will be discussed in the next section. Cultivation is necessary because only a recollected person is in tune with the cosmos and is receptive of the truth. On the subject of quiet-sitting, Lo says, \"When the mind is nurtured and the spirit recollected, one may form a ternion with heaven and earth and be in communication with the Supreme Deity.\"30 On the one hand, Patriarch Lo is convinced that man's destiny lies in his own hands. \"Whether one becomes a god or a demon depends entirely on one's own making. Heaven has nothing to do with it.\"31 In another place, Lo affirms his belief in the moral law of cause and effect (karma, 報應 ).32 On the other hand, Lo appears to think that knowledge about the Supreme Deity can only be obtained by revelation. \"My opinion is that only by obtaining the Tao or by witnessing God's revelation can a person know a few things about God.\"33 This dual approach to cultivation is seen in another passage. \"The most important thing in mental cultivation is devotion to the Supreme Deity. May He always be present in your heart. Adore Him in the morning and in the evening. Always be ready to accept his spiritual light. In the practice of cultivation, the communication between heaven and men, and their mutual relationship are the supreme methods. Next in importance is quiet-sitting. In the way of quiet-sitting, ... this practice will always bring results. These two should be employed together. They assist each other and bring one to the Tao.\" Patriarch Lo's programme of cultivation contains a paradox: on the one hand, knowledge about the Supreme Deity depends on gratuitous revelation; on the other, man's destiny lies entirely in his own hands. This is the timeless theological problem of grace and free will. The maintenance within this theological system of a paradox at this point rather than attempt a more intellectual solution may indicate that Patriarch Lo's\n\n+ + +",
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    {
        "id": 210421,
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        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "page_number": 28,
        "title": "RAS-1985",
        "content_text": "religious thought never progressed beyond his initial experiential phase.\n\nV. Morality\n\nPatriarch Lo allocated a lot of space to the discussion of morality. In both T'ai-hsüan's Discourse on the Truth and T'ai-hsüan's Discourse of Various Topics he listed twenty-six virtues that one should develop and twenty-five vices that one should avoid. They are all concerned with social relationships. In fact, they are hardly distinguishable from Confucian morality. Even the same terms like jen (仁), i (義), hsiao (孝), chung (忠), hsin (信) and others are used. The slight bit of difference comes only in his discussion of internal and external virtues. (Midiya) 35 \"The internal aspect of virtue is called Simplicity (素) or Truth (真); the external aspect is called Benevolence (仁) or Righteousness (義).\" I believe this is an attempt to harmonize Taoist concepts with Confucian ones.\n\nThe Patriarch thought that social morality is continuous with cultivation. Virtue in its ultimate effect is indistinguishable from the goal of cultivation. In answer to the question about the highest virtue (德) he says, \"The highest virtue is to preserve the Truth and to bring human nature to its completion so that one is in harmony with heaven and earth; and to save the world and give assistance to the people so that one attains the virtue which enables one to be in communication with the gods.\" 36\n\nIV. Religious Institutions and Practices\n\nTan Tse Tao is not only a body of abstract religious thought. It is also a community of believers, and a community must have a boundary which separates it from the larger family of human beings. The institutions which make up this boundary are few but they do provide a distinct identity.\n\nFirst, the community is governed hierarchically. At the top of this hierarchy was Patriarch Lo. Below him were four Elders of",
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    {
        "id": 210424,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "page_number": 31,
        "title": "RAS-1985",
        "content_text": "12\n\nBARTHOLOMEW P.M. TSUI\n\nThere are certain dispositions on the part of the patient before he or she can be cured. The first is that the patient should venerate the Supreme Deity with devotion. Secondly, he should repent of his wrong-doings and resolve to live a better life thereafter. Thirdly, he should not worship other gods or the Buddha. Fourthly, he should not use paper gold and candles (in worship).\" There are also four conditions under which a patient may not be cured: firstly, where the patient has committed a grave sin; secondly, where the disease is a result of the patient's misdeeds; thirdly, where the patient has only a minor sickness; fourthly, where the patient has reached the end of his or her natural life-span. (However, the Supreme Deity may grant an extension to the natural life-span as a favour.)\n\nAlthough a recognition of the Supreme Deity on the part of the patient is necessary for healing, a full initiation into Tan Tse Tao is not necessary, and many who were not followers were cured.\n\nVI. Notable Characteristics\n\nWe have now seen the history, teaching, practices, organization and healing method of Tan Tse Tao. It has all the essential elements which go to make up a religion. Thus it claims to have a special revelation, a beginningless and endless God, a teaching which will settle the perplexities of human life, a hierarchical church which governs the group of followers, a form of worship, its own festivals, and its own holy books. The most striking thing about this religion is the spontaneity of its origin and the unlikelihood of its having a thoroughly Westernized Protestant uninterested in traditional Chinese religion as its founder. It is as if the circumstances of the Patriarch's conversion were so chosen as to accentuate the authenticity of this revelation. The fantastic power of Tan Tse Tao's healing method also contributes to this end.\n\nAnother striking thing about Tan Tse Tao is that, unbeknown to Patriarch Lo, it bears remarkable resemblance to certain other faith-healing sects. I have in mind, for example, the Tenrikyo of Mrs. Nakayama Miki (1798-1887) of Japan and the Heavenly",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
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    },
    {
        "id": 210425,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 32,
        "title": "RAS-1985",
        "content_text": "13\n\nMaster Sect of Chang Tao-lin. All these sects claim to have received a special revelation. They all teach that disease is caused by sin and/or demons. Healing must go hand-in-hand with repentance. They all decline the use of medicine but resort to prayer and exorcism. They are all organized into religious sects. Do these similarities among healing sects speak for a type of religious expression? Perhaps, underneath the conscious mind, all men have something in common which, when manifested externally, is constituted along similar lines.\n\nThe second reflection to which I would like to draw attention concerns the association of Tan Tse Tao with Taoism. As can be seen from the history of the Supreme Deity's revelation and the teaching as recorded in Lo's important writings, there is little hint that Tan Tse Tao is a form of Taoism. Yet in its later development, Tan Tse Tao was considered as such by the Patriarch and his disciples. It is in fact at present a member of the Hong Kong Taoist Association. It is not too clear how this could have occurred. Perhaps Patriarch Lo felt that the ineffable quality of the Supreme Deity is the same as the \"Tao\" discussed by Lao Tzu, and that the quiet-sitting is similar to Chuang Tzu's \"sitting in forgetfulness.” Or perhaps he found an identity in the terminology used in his own religion and that of Taoism. Or perhaps the association with Taoism is simply revealed.42 Whatever the reason for the association, it must have provided a strong support by reason of Taoism's reputation as the most ancient native Chinese religion. This association is a parallel to the association of the Heavenly Master's sect with Lao Tzu. Scholars with Confucian sympathies have invariably ridiculed the association of the Han Dynasty faith-healing sect with Lao Tzu. In their minds the faith-healers have simply twisted the meaning of Lao Tzu to fit their own purpose. The association of Tan Tse Tao with Lao Tzu should make us think again. Perhaps the association is not as arbitrary as Confucian scholars make it out to be. Perhaps Maspero's conjecture of a religious base to Lao Tzu is still a live issue.43\n\nThe last notable character about Tan Tse Tao is its exclusive veneration of the Supreme Deity. This practice is unprecedented in Chinese cults. Writers have often drawn attention to the fact",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
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    },
    {
        "id": 210426,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 33,
        "title": "RAS-1985",
        "content_text": "14\n\nBARTHOLOMEW P.M. TSUI\n\nthat the spirit world is just an exact copy of the administrative world in Chinese popular religion or in Taoism, and worshippers carry on transactions with the gods just as they would have dealt with bureaucrats. Their offerings to the various gods are just like bribes to officials. In contrast to this, the veneration of the Supreme Deity is of a different nature. The praise of the deity and the acknowledgement of his greatness are the predominant sentiments. The only offerings made are one stick of incense and some flowers. No other gods are venerated. The holy shrine contains no images of any gods, thus giving an impression of austere reverence and an attempt to root out extravagant expressions which might be taken to indicate something superstitious. The exclusive veneration of the Supreme Deity follows logically from the history and teaching of the sect, but outside observers cannot help speculating just how much this is due to Patriarch Lo's early Protestant background.\n\nOut of deference to the founder who has transliterated (Tien Chi Tao) as Tan Tse Tao, the latter title will be retained in this paper. Source material for this paper consists of the books FBIEZ, which contains Patriarch Lo's most important writings, the 太玄真言 and the 太玄漫言, 天昏道神靈治療釋義 and interviews with Mr. Alfred Lo, son of the founder and an Elder of the sect and Mr. Law Ping Chi (MM), current Person-in-Charge (E) of the sect. Responsibility for the accuracy of this paper is entirely mine.\n\n2 The title 尊師 (tsung-shih) has been used to address the founder, whose Taoist sobriquet (道號) is T'ai-hsüan (太玄).\n\n3 was later changed to 孫, in memory of Dr. Sun Yat-sen, the father of the Republic of China. In fact, the Lo family is related to the Sun family.\n\n4 Among these, the 少林拳, reputed to have originated from Bodhidharma and the Shao-lin (†) school. This account is taken from ZE › XL.\n\n6 September 15, 1935, when Lo was forty-one years old.\n\n7 經嘯。廣州東平路萬芳園內。\n\n9 • Another account placed the second attempt at exercise on the following day. XILE · 1-This account also records that these events happened in the presence of family members who thought he was going crazy.\n\n10 Is \"the burning of incense\" a matter of style of the Chinese language? It is inconceivable for Christians at that period to keep incense. None of my informants could answer this question satisfactorily.\n\n11 The interpretation of this is that God uses Lo's own hand and words to convey His displeasure over Lo's unbelief.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
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    },
    {
        "id": 210428,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1985",
        "page_number": 35,
        "title": "RAS-1985",
        "content_text": "16\n\n35 太玄漫言 ch. 13.\n\n36 Ibid.\n\n•\n\nBARTHOLOMEW P.M. TSUI\n\n37 宗師,道長,法師,鍊師,謰道,高級弟子,初級弟子。\n\n38 However, in actual practice, almost anybody with a good character can come forward to the altar to venerate the Deity.\n\n39 It has been explained to me that the talisman is not at all essential, but is occasionally used to help the patient into thinking that a certain action is being performed on him.\n\n40 An attempt has been made by a healer in Hong Kong to heal a patient half way round the world in U.S. It is not clear to me whether the attempt was successful or not.\n\n41 These are the most commonly used objects in the worship of gods of the popular religion.\n\n42 The Supreme Deity is known to have revealed himself in the guise of a Taoist gentleman to Patriarch Lo and numerous disciples.\n\n43 See, for example, his \"Historical Notes on the Origins and Development of the Taoist Religion up to the Han Period” in Taoism and Chinese Religion, tr. Frank A. Kierman, Jr., Amherst: University of Massachusetts Press, 1981, pp. 413-430.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
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    },
    {
        "id": 211525,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1988",
        "page_number": 242,
        "title": "RAS-1988",
        "content_text": "218\n\nTai Sheung Lo Kwan, the notes add, is none other than Taoist Patriarch Lao Tzu.\n\nTHE HONGKONG MILLING COMPANY'S FAILURE*\n\nE. W. WRIGHT\n\nThe suicide of A. H. Rennie, manager of the Hongkong Milling Co., and the subsequent closing down of the big milling plant which Mr. Rennie founded, is still causing much discussion in Pacific coast milling circles. Late particulars of the tragedy and the causes which led up to it, seem to indicate quite clearly that the death of Rennie and the failure of the institution which he established have combined to postpone indefinitely the attempt to build up the milling business in China on anything more than a very moderate scale.\n\nWhether or not it is possible to manufacture flour at a profit at Hongkong, is still a matter of doubt with some Pacific coast millers. They do not regard the failure of Rennie as proof conclusive that the business cannot be conducted with a profit, for Rennie, while a remarkably good flour salesman, knew nothing about the details of manufacturing flour. His failure, however, has made Pacific coast millers sceptical about the future success of milling in China in competition with the product that is shipped across the Pacific.\n\nThe rise and fall of the milling project at Hongkong is so much a part of the remarkable career of Mr. Rennie, who promoted it, that its history can best be told by relating his.\n\nA. H. Rennie was a native of Canada, where he was born in 1857. He became the confidential adviser and secretary of Hon. John Norquay,\n\n* This very interesting account is reprinted from the Northwestern Miller of 24 June, 1908, published at Minneapolis. Rennie left his name in Rennie's Mill, Junk Bay, near Kowloon. The editor is grateful to Mr. W. J. Howard, a long-time member of the Society, for contributing this item to the Journal.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q",
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    },
    {
        "id": 212155,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1990",
        "page_number": 97,
        "title": "RAS-1990",
        "content_text": "74\n\n5\n\nTa-ch'in ching-chiao is translated by Legge (The Nestorion Monument of Hsi-An-Fu, Oxford, 1888) as the 'lustrious Religion of Ta-tsin; by Saeki (The Nestorian Monument in China, 1916, and The Nestorian Documents and Relics in China, 1951) as the 'Ta-ch'in Luminous Religion', and by Moule (Christians in China Before The Year 1550. London, 1930) as the 'Brilliant Teaching of Ta-ch'in'. Moule's translation seems to me to be the best, though none of the three translations for ching brings out its full resonance.\n\n+\n\n4\n\nTa-ch'in ching-chiao liu-hsing Chung-kuo pri K★*KAT¶M. See Plate 1.\n\nThe Manicheans, who also originated in Persia, used in China the term 'the shining teaching\", ming-chiao W, for their religion.\n\nThe Hsü-ting Mi-shih-he ching FDM. P. Y Saeki (The Nestorian Documents and Relics in China) calls this work the Jesus-Messiah-Sutra. I have departed from Saeki's bizarre terminology here and elsewhere, but his names are given in notes where I have done so.\n\n7 The xhen lun\n\nSaeki's Discourse on the Oneness of the Ruler of the Universe, is actually a compilation of three short essays, the F-r'ien lun or Essay on the One Heaven (Saeki's Discourse on the One Heaven); the Yu, or Parable; and the Shih-tsun-pu-shih fun 1942 fibili, or Essay on the Charity of the Creator (Sacki's Lord of the Universe's Discourse on Alms-Giving).\n\nH\n\nリ\n\nThe Chih-hsüan-an-lo ching &£, Sacki's Sutra on Mysterious Rest and Joy.\n\nThe Ta-ch'in ching-chiao Ta-shing-t'ung-chen-kuei-fa tsan K**HARIANZA, Saeki's Ta-ch'in Luminous Religion Hymn in Adoration of the Transfiguration of Our Lord.\n\nTHE\n\nThe Ta-ch'in ching-chiao San-wei-meng-to tsan ★*** ***, Saeki's Ta-ch'in Luminous Religion Morwa Hymn in Adoration of the Holy Trinity.\n\nJ\n\nThe Ta-ch'in ching-chiao Hstian-yuan-chih-pen ching ****, Sacki's Ta-ch in Luminous Religion Sutra on the Origin of Origins.\n\nנו\n\nThe Tsun ching **\n\nFor example, in lists of metropolitan provinces. Amrus gives a list for 1343 in which Beth Sinaye, the old province of China created by the Nestorian patriarch Seliba-zekha around 720, is listed together with the contemporary province of Cathay and Ong (China and the country of the Ongut tribe).\n\n14\n\nThe pronunciation of the characters ching ## 'scripture\", and ching it. \"brilliant”, differs only in tone.\n\n1.5\n\nLe Quien's Oriens Christianus (Paris, 1740), an invaluable prosopography of the eastern churches, contains the names of nearly a thousand Nestorian bishops, but no other bishop or metropolitan named Adam is recorded.\n\nThe New Catalogue of the Teaching of Shakya in the Cheng-yuan period, composed by a monk of Ch'ang-an's famous Hsi-ming (Buddhist) monastery.\n\n17\n\nThe Tien-pao-tsang ching KMR.\n\nE The To-hui-sheng-wang ching\n\nZLI\n\nWEER.\n\nThe A-wan-chi-li-yung ching EHFIYR.\n\nThe Nestorian monastery at Tun-huang was apparently named after the nearby prefectural city of Sha-chou.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299",
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    },
    {
        "id": 213070,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1993",
        "page_number": 138,
        "title": "RAS-1993",
        "content_text": "119\n\nhe was asked to come down from his cave to pray for rain. As he arrived the clouds opened and sufficient rain fell ending the lengthy drought. The grateful populace insisted that he should stay with them and many wanted to build him a house. However, he returned to his cave which he named Clearwater Cliff [Ch'ing-shui Yen] from the brook that flowed from a rock just outside his cave. Henceforth he was known as the Patriarch of Clearwater He died at the age of 65\n\nA third story, common to a number of deities, tells of Ch'en killing with his bare hands a large man-eating snake which lived in a cave on Ch'ing-shui cliff. He himself died in the struggle and turned black In another version he is said to have a black face following an incident in which a demon unsuccessfully tried to smoke Ch'ing-shui out of his cave, or in another variation the demons tried to cook him alive in his cave. He stepped out alive, arrested the demons and imprisoned them for ever in his cave He was later deified by the Jade Emperor Ch'ing-shui is also said to have been hermit in a cave called Ch'ing-shui in a cliff on the P'eng-lai mountain near Anhsi where, on his death, devotees built a shrine dedicated to him on the ridge above the cave.\n\nThe story told about his unusual nose has one or two variations but in general it relates how a robber cut off the nose from his main image in a fit of anger. It was picked up by one of the devotees who tried to reattach it but without warning, the nose disappeared After a short search someone noticed that it was now reattached. It is now said that whenever the deity is angered the nose disappears until his anger dissipates During the Franco-Chinese War [1884/1885] following the defeat of the French at Keelung in northern Taiwan, part of the invading force retreated to the old centre at Tamsui. The French troops were again repulsed by the Chinese under Sun Kai-hua who was assisted by local Chinese from the Manka district [now down-town Taipei] who brought along an image of their patron deity, Ch'ing-shui Tsu-shih. This led to a fifty year struggle in the law courts between the Chinese of Tamsui and those in the Manka as the Tamsui people had held on to the image refusing to return it. The Manka Chinese won in the end. The image is also known as the Drop-nose saint [Lo-pi Tsu-shih] after the nose on the image in the temple fell off every time something bad was said in his presence\n\nHe is famous for his extraordinary powers and is said to have been able to have conjured up rain during his lifetime whenever there was a",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302",
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