Heaven Legend

Two thousand and five hundred years ago, Confucius concluded his whole life experience with one sentence, "I follow Tao consistently" However, he did not explain what "Tao" means. Since then, people explore and discuss the meaning of Tao generation after generation. Among the different disputes and conclusions, the most distinctive and original explanation in the regard of religion is no more than the folk religion "the Way of All Pervading Unity" (I-Kuan-Tao), which is named by Confucius'remark.I-Kuan-Tao is one of the largest and most influential folk religions in modern China. In first few years of PRC, Chinese government put it as an evil cult. It was eradicated and disappeared in mainland China. After Taiwan's recovery in 1945, I-Kuan-Tao spread to Taiwan and it wasn't allowed to register as a legal religion until 1987. After I-Kuan-Tao resumed to the public, it wasn't a secret religion anymore and adapted itself to the modernized and judicial social environment, with the aim of rejuvenate Chinese culture and moral convention. By years of efforts, I-Kuan-Tao in Taiwan has developed into the third largest religion in Taiwan, next to Buddhism and Taoism. It has more than 100 branches, 10,000rites and 2 million believers. At the same time, I-Kuan-Tao is spreading to the whole world, and by now its practice rites cover over 80 countries, especially in South East Asia and North America, where most overseas Chinese live. It has become the most international religion entity with original Chinese belief. This dissertation is based on the theories of religious sociology and culture study, and using field research and theoretical analysis as methods to examine I-Kuan-Tao's history, current status, doctrine and functions. It also maps out I-Kuan-Tao's development in Taiwan and its social influence, and proposes practical suggestions.There are the main ideas of this dissertation. First, I-Kuan-Tao is the largest folk religion in Modern China, but it does not draw any attention from the relative research field in China. Because I-Kuan-Tao is defined as an anti-social cult in mainland China, it is understandable that the relative academic study is rare in mainland. However, it is an academic loss that our research is almost empty in I-Kuan-Tao's practice and influence in Taiwan. Folk religion is not political organization. Since society has undergone great changes, Communist Party of China and Kuomintang have resumed exchanges and left civil war issues behind. It is the first time since 1949 that Leaders from both parties shake hands and promise to work together for Chinese rejuvenation. Under such a totally different social background, we could be more detached on reviewing I-Kuan-Tao and make progress in studying issues of folk religion, which is significant both in social reality and theories of religion. Second, the most influential folk religion in Taiwan, I-Kuan-Tao, has experienced a complicated process of emergence, development and destruction. I-Kuan-Tao is the mixed product of folk religion thoughts and organizations, reflecting characteristics of China's society from the end of Ming Dynasty to the early Qing Dynasty. It originated from Luo Teaching in Ming Dynasty, and interwove with Mahayana and Qinglian Teaching. In the reign of Guangxu (1875-1908), Mr. Wang Jue, a reformer of religion, introduced the philosophy of the Song and Ming dynasties and reformed the original creed. Finally, he founded a new I-Kuan-Tao with Confucian school of ideas as main doctrines and combining Confucian, Buddhism and Taoism altogether. In reviewing the history of I-Kuan-Tao, believers kept secret associations and practices. In the 1930s'Mr. Zhang Tianran (1889-1947) was enthroned as the master of I-Kuan-Tao. Under his leadership, I-Kuan-Tao reached its summit. During that period, many people all over China were made known and join this folk religion. Still, they were associated secretly. In the early years of PRC, I-Kuan-Tao beheld its anti-communism stand, and therefore it was eradicated in mainland China by the government.Third, after Taiwan's recovery in 1945, I-Kuan-Tao spread to Taiwan and came through a difficult process. At the very beginning, it was defined as an evil cult. The media lashed it severely and the other religious groups also rejected it. However, by now I-Kuan-Tao has been the most influential and vigorous newly-emerged religion, widely accepted by the whole society. This transformation partly benefits from the hard efforts of believers, and it is also caused by the fast-changing general social ecology of religion and culture in Taiwan. Therefore, I-Kuan-Tao has got rid of the secret association model, and achieved its legal status in public. The future of I-Kuan-Tao both in religion and society should not be underestimated.Fourth, I-Kuan-Tao in Taiwan follows the basic doctrine of the Venerable Mother of the Ultimateless, the Last Kalpa of the third Period, Salvation for all spirits (from heaven, earth and hell), and three teachings in one (Confucian, Buddhism and Taoism). It also encourages the morality of cultivating one's nature and improving one's mind. At the same time, Taiwan's I-Kuan-Tao rejuvenated itself in doctrine structures and organizations, succeeding in localization. A great number of intellectuals were converted to I-Kuan-Tao, which made I-Kuan-Tao more adapted to Confucianism. The reformed I-Kuan-Tao emphasized the pursuit for the ideal world and perfect morality, and reflected the humanism characteristics. In general, Taiwan's I-Kuan-Tao is different from the one in mainland. It takes a new look as a modern Confucianism, rooted in Taiwan and spreading to the whole world.Fifth, after I-Kuan-Tao was legalized, it pays a more important role in Taiwan's society, fully publicizing its doctrines and holding many kinds of events, such as participating political campaigns, introducing Chinese classic literature, organizing culture and art exhibitions and contributing to charity and public welfare of Taiwan. Therefore, I-Kuan-Tao has already involved in the following fields of Taiwan's society:politics, economy, culture, society, and people's livelihood. I-Kuan-Tao's wide participation in social activities is a full display of its religious value under current social environment, which is to do good deeds for one's salvation and try to convert more people. All it has done aims at expanding its social influence, and finally lifting itself as one of the largest religion in the world, such as Buddhism, Taoism, Catholicism and Christianity. After all, I-Kuan-Tao will continue to carry forward its doctrines and make itself more popular in the world.Sixth, it is necessary to observe the facts of I-Kuan-Tao's successful transformation in Taiwan, and objectively evaluate its positive functions in inheriting Chinese culture in Taiwan's social environment. At the same time, I-Kuan-Tao plays a key role in enhancing the sense of identity as Chinese nation among overseas Chinese and Taiwan compatriots. For Chinese government, it is an important subject to maximize the positive influence of I-Kuan-Tao, and guide its believers and organizations to make contributions to cross-straits relations peace and development, and China's reunification in a long run.