Yiguan Dao in Hong Kong : a Case Study of Its Organizational Characteristics and Conversion Experiences of Title Adherents

Yiguan Dao in Hong Kong : A Case Study of its Organizational Characteristics and Conversion Experiences of Title Adherents

Author(s) NG, Ka Shing

Citation Journal of the Graduate school of Letters, 9, 41-53

Issue Date 2014-03

Doc URL http://hdl.handle.net/2115/54958

Type bulletin (article)

File Information 03_KaShingNG.pdf

Instructions for use

Hokkaido University Collection of Scholarly and Academic Papers : HUSCAP Journal oftheGraduateSchool ofLetters,Hokkaido University Vol.9;pp.41-53,March 2014 41

Yiguan Dao in Hong Kong: A Case Studyof its Organizational Characteristics and Conversion Experiences of Adherents

Ka Shing NG

Abstract:Through extensivefieldwork in aYiguan Dao BuddhaHalllocatedinHong Kong,this paper attempts to study the organizational characteristics of this Chinese religion and the conversion experiencesofitsadherents. It first discussesthedevelopmental historyand features of this religion through textual analysis and interview. Drawing insights from Lofland and Stark’s model ofconversion (1965), it attempts to studyhow conversion takes place in Yiguan Dao through analyzing the narratives of twelve Yiguan Dao practitioners in Hong Kong. It suggests a five-stage model to explain their conversion to Yiguan Dao that consists of (1) predisposing personal conditions;(2) developing social ties with Dao practitioners;(3) receiving Dao;(4)cultivating Dao and (5)promoting Dao. In brief,socialnetworksplayasignificantrole in theconversion process as it often takes places within family, among friends, colleagues, and neighbors.

(Received on October 28,2013)

Introduction

Yiguan Dao 一貫道 (also known as Tian Dao天道,I-Kuan Dao or theWayofUnity) was founded in 1905byLiu Qingxu in mainland China,but itcan traceitsorigin doctrinallyto Luo Sect(15th century)and organizationallyto “Prior-to-heaven Dao”(18th century). Itwasperceived asacultatthispointoftime. BasedondatafromChineseprovincialgovernments,Linestimated that there were at least 1,500,000 members in the 1940s in Mainland China with the largest membership in Shanxi province(421,375)(Lin 2007:270). When theChineseCommunistParty (CCP)cameinto powerin 1949,Yiguan Dao suffered ruthlesssuppression bythegovernmentand manyofitsmastersand practitionersfled to Taiwan and Hong Kong,placesthatwerebeyond the control ofthe CCP at that time. After surviving a similar suppression bythe Kuomintang in Taiwan, Yiguan Dao was officially recognized by the government in 1987. Hong Kong and Taiwan arethen known asstrongholdsforthespread ofYiguan Dao afteritseradication on the Mainland bytheCommunist regime. Nowadays,it has established overseas branches in Amer- ica,Canada, South Asia and Europe and succeeded in attracting local members beyond ethnic

◯C 2014 bytheGraduateSchool ofLetters,Hokkaido University Ka Shing NG:ngkashing＠let.hokudai.ac.jp 42 Ka Shing NG

Chinese.

Thereason forchoosing Yiguan Dao asacasestudyistwo-fold. Firstly,although Yiguan Dao is a fast-growing religion in Chinese communities and has attracted scholarlyattention in Taiwan (e.g.Jordan & Overmyer1986;Lu 2008;2011)and Malaysia(Soo 1997),thereislittleor inadequatestudieson itsdevelopmentin Hong Kong (Soo 1997:24). Thispapercan shed some lights on the characteristics of this religion and therebyenrich the sociological studies of new religion in contemporaryHong Kong. Secondly, it is interesting to see how conversion takes placein Chinesereligions,and howitmaydifferfromtheprocessessuggested in theLofland and Stark’s model (1965) derived from thestudyofa Western religion (i.e.Unification Church).

M ethodology

In September2012and March 2013,I conducted fieldwork in aYiguan Dao BuddhaHallin Hong Kong for myPh.D.thesis. I focused on a group ofbelievers in Bao Guan Buddha Hall 寶光佛堂,which is located in a factoryestate in Kwan Fong, New Territories (Figure1). This Buddha hall is chosen for a number ofreasons. Firstly,Bao Guan Buddha Hall belongs to Ji Chu Division 基礎組, which is one of the most well-established divisions among the eighteen divisions of Yiguan Dao and has the most branches in Hong Kong. Focusing on this group enablesmeto understand howatypicalBuddhahallofYiguan Dao hasoperated in Hong Kong. Second,thefactthatBao Guan BuddhaHallhasattracted membersofvarioussocialbackgrounds thatsuitsmyinterestindoing aqualitativeanalysisofconversionexperiencesofadherentscoming from different backgrounds.

Figure1. Passing through the corridor filled with chairs is the entrance of the Buddha Hall

In thispaper,thehistoryofYiguan Dao in Hong Kong isexamined mainlythrough theoral histories of members. Besides, along with participant observation (attending Dao lessons and vegetarian banquets and taking part in religious rites regularly), data are gathered through semi-structural interviews with members. In particular,twelveactivemembers wereselected on Yiguan Dao in Hong Kong 43 the basis of Snow and Machalek’s identification scheme (1984:172)1 for in-depth interview to study their conversion experiences. The results are compared with Lofland-Stark’s model of conversion attheendofthispaper. Appendix1summarizesthedetailsoftwelveinformants. In termsoflimitation,narrativeanalysisbasedoninterviewsoftwelvecurrentYiguanDaoadherents is qualitativein nature. Thereforeit mayrepresent theideas ofsomemembers and should not beviewed as thegeneral pictureoftheorganization.

Doctrines of Yiguan Dao

Yiguan Dao believes that all creatures in this world are created bythe Eternal Venerable Mother(Wusheng Laomu 無生老母)and will return to thisorigin ifonescan find theright way (Dao) through “cultivating Dao”(xiudao 修道). The organization rejects the label “religion” and regardsitselfmerelyasagroup ofpeopleknown as“Dao cultivator”道親 who practiceDao and pursuethesaving truths. According to Yiguan Dao’sofficial history,thetruthsoriginated fromWusheng Laomu and wereconsecutivelyinherited by68Saintsuntiltoday(Song 2011:101- 4). Prominent figuresin theDao-orthodoxyincludePangu,Laozi,Confucius,and Shakumuni. Theorganization claims that thesaving truths ofmankind arenot onlyfound in theclassics of Chinesereligionsand philosophies(Confucianismand Taoism)butalso in theholyscripturesof differentworld religions(Buddhism,Christianity,and Islam). Therefore,itisimportantforDao cultivators to enhancetheir knowledgeoftheseclassics.

Yiguan Dao promotes a strict vegetarian diet. To cultivateDao and freeoneselffrom the cycleofreincarnation,onemust stop killing (eating meat)and changeto avegetarian diet. The religion also putsparticularaccenton thepromotion ofgu-li (古禮),asetoftraditionaletiquettes invented in ancient China.2 Forinstance,disciplesarerequired to bowto theirmaster,wearrobe insideBuddhahall,talk and act with propermanner,and sit separatelyformen and women,etc.

All Yiguan Dao members acquirethesan-bao 三寶 (English:three treasures) at the end of initiation rite,which arebelieved to beholypowerrendered byEternalmother. TheyareXuan Guan 玄關 (a point on our facewherethesoul enters our physical body),Wu-zi-zhen-jing 無字真經 (sutra without words) and He Tong 合同 (a symbolicseal or mudra) (Chen 2008:29).

1 Theyarguethatconversion occurswhen oneexperiencesfourstagesknown as(1)biographical reconstruction, (2)theadoption of a master attribution scheme,(3)a suspension of analogical reasoning,and(4)embracement of the convert role. 2 The purpose ofwhich is to maintain Chinese family ethics and social harmony through the promotion of proper standards (usuallyderived from Confucianism) ofmoral principle,behavior,and speech.Adopting the spiritsofgu-li and applying theminto contemporarysociety,Yiguan Dao’sdoctrinesandpracticesemphasizethe unbreakablerelation between masterand disciples,familyethnics,seniority,genderdifferences,properoutlook and speech,and respect to others. 44 Ka Shing NG

Yiguan Dao in Hong Kong

When theChineseCommunist Partycameinto powerin 1949,Yiguan Dao wascriticised as “reactionarycults”(fandong huidaomen) bythe Maoist government and became the target of suppression togetherwith otherpopularreligions(Soo 1997:23). Millionsofordinarybelievers wereforced to discard their faith,and thosewho werereluctant to do so wereput into jail and somewereeven executed (Lu 2008:40-1). SomeleaderswereabletoescapetoHong Kong where religiousfreedomwasguaranteed bythecolonialgovernment. Upon theirarrivaltothecity,due to the lack of human and financial resources, re-establishing the organization was not an easy task. Some were so poor that theycould not even feed themselves. Some lived together in a smallflatto reduceliving expensesand madesmallhandicraftlikeplasticflowersto earn aliving. Yearslatertheywereabletosaveenoughmoneyandstartedtobuyorrentnewproperties(usually flatswith rooftops)big enough forreligiousactivitiesand group worships. During the1950s,the religion retained a low public profile (Soo 1997:1). According to I-Kuan Dao Headquarters (1988:63),it had morethan 300 Buddha Hall and morethan 50,000 membersin Hong Kong in thelate1980s.

When July1st 1997neared Hong Kong,theorganization had to prepareitselfunderthenew government. Given CCP’s past suppressions on Yiguan Dao,manymasters who escaped from the Mainland decided to leave Hong Kong and focused their missions in overseas Chinese communitiessuch asthosein America,Canada,and Australia. Asaresult,thenumberofDao initiators in Hong Kong has dropped a lot and some Buddha halls were forced to close down. Theorganization also adopted alowfileapproach somefewyearsbeforeand after1997,such as reducing theirrecruitmenteffortsoreven temporarilyclosing theholyaltar,making itimpossible to conduct initiation rite. It isonlyuntil 2000when politicaltransitionsappeared to havelittle impacton theorganization thatrecruitmentstarted to return to anormallevel. Nowadays,there arearound 200 Buddha halls in Hong Kong.3

In termsofcurrentmemberships,thereisno datamadepublicbytheorganizationorrevealed in academic studies. Therefore, I attempt to make a veryrough estimation based on the data gathered during my study. All Yiguan Dao Buddha halls organize vegetable banquet on importantChinesefestivals. In termsoftheirscale,around 70%aresmall(140)and 30%(60)are large.4 A large-sized Buddhahall hasacapacityofaround 70tableswhileasmall-sized around 10 tables. Each tablecan seat about 12 people. Based on myobservation on theOpen Dayof Bao Guan Buddha Hall (23 March 2013,Figure2,3,and 4),thehall was alreadycrowded with peoplelong beforethemeal formallystarted. Manyofthem camewith theirfamilywho might or might not bemembers;thereareapproximatelythree non-members in each table. Provided thatthenumberssuggested bystaffsareaccurate,byputting allthesenumberstogether,weobtain a veryrough estimateof50,400 members (140 X 10 X 9 ＋ 60 X 70 X 9),which is less than 1%

3 Interviewwith MissChan (Activemember,playimportantrolesin administration and somerituals)dated on 15 Sept 2012. 4 Interviewwith Miss Ng (ViceHead oftheBuddha hall) dated on 15 Sept 2012. Yiguan Dao in Hong Kong 45 oftheHong Kong population (around 7 million in 2014). This figureis similar to the1980s’s figure(50,000)suggested in A Brief Introduction to Yiguan Dao (1988:63). Furtherstudiesare required to obtain a moreaccuratemembership number.

Figure2. Vegetarian banquet on Open Dayat Bao Guan Buddha Hall (23 M arch 2013)

Figure3. Vegetarian meal offered on Yiguan Dao’s Open Day.

Figure4. Notice board showing the information of activities and announcement related to the Buddha hall.

Some Characteristics of Yiguan Dao Adherents

Absence of the five prohibited According to Yiguan Dao’s doctrines, five types of people are not eligible to attain Dao 46 Ka Shing NG because their job/ lifestyle violates the spirits of Dao that emphasize ahimsa (non-violence/ non-harming),traditionaletiquette,and honesty. Theyarethebutchers,tailors,barbers,actors/ actresses,and people not engaged in proper works and with bad habits (drug taking,gambling, and visiting prostitutes). Butcherisassociated with killing and thereforeiscontradictoryto the cultivation ofDao. Thejob natureoftailorand barberrequiresthem to havephysical contact with clientsoftheoppositesex,which isagainstgu-li according to Yiguan Dao. Thejob nature ofactor/actress requires role-playing and concealing oftheir own personalitiesthat isregarded as dishonest and incredible. Peoplewho areunemployed and with bad habits arenot eligible either becausetheydo not livea proper life.

High female participation Another significant observation in Bao Guan Buddha Hall is the presence of a dispropor- tionatelylargenumberoffemalemembers. In contemporaryHong Kong society,femaletend to have higher religious participation than their male counterparts. According to World Value Surveyconducted in 2005,33%offemaleinformants claim to havereligious faith whereas only 19%of male do so;and the size of female is almost double the size of male in each religious category.5 In fact, the sex ratio found in Bao Guan Buddha Hall appears to be more extreme, which maintains at about onemaleto fourfemale. Theuneven sex distribution in theBuddha Hall is attributable to four reasons:(1) housewives have relativelymore free time to engage in religious activities. (2) Housewives tend to focus their social life on neighborhood and local communitywhererecruitment effort ofYiguan Dao is particularlystrong.(3) Theyhavehigher commitment to theirfamiliesand would practicereligion forthegood health oftheirfamily.(4) Volunteer works (cooking and cleaning) within the Buddha Hall is more housewife-oriented. Thegenderdifferenceimpliesthereligionisabletoattractandmobilizealargeramountoffemale members.

High tendency of vegetarianism Adopting avegetarian diet,according to Yiguan Dao’sdoctrine,isaveryimportantstep for thecultivation ofDao. Therefore,thegroup hasdeveloped averystrong tendencyofvegetarian- ism. It is found that the devoted members are mostlyvegetarian;new members will gradually switch to a vegetarian diet. Theyalso show a high concern about improving their health by following ahealthydiet,especiallythatbased on thethree-lowprinciple(lowsugar,lowsalt,and lowoil). In fact,peoplewho areinterested in orhavealreadyadopted a vegetarian diet would find it easier to integrate their vegetarian lifestyle with Yiguan Dao’s religious belief, thereby facilitating their joining to this group.

5 Ng Chun Hung.Survey on Hong Kong Citizens’Attitude to Life and Living 1 March 2005-31 May2005. Retrieved from World Value Survey Database. http://www.wvsevsdb.com/wvs/WVSData.jsp Integrated into World ValeSurvey. Yiguan Dao in Hong Kong 47

Conversion Experiences of Yiguan Dao’s Adherents

Theconversion experiences ofthetwelveinformants areanalyzed and summarized in table 1thatischaracterizedbyfiveimportantstages:(1)predisposing personalconditions;(2)socialties with Dao practitioners;(3) receiving Dao;(4) cultivating Dao;and (5) promoting Dao. Their narratives can further besummarized into a conversion model (Table2).

(1) Predisposing personal conditions It is quite common for the informants to have espoused some beliefs that set the very important prerequisites for their conversion to Yiguan Dao. Firstly, many of them have practiced folk religions (folk Buddhism,folk Taoism,and worship oflocaldeities)before. They seemto bemorefamiliarwith thereligiousteachingsand deitiesfound in theYiguan Dao’sbelief system. From theperspectiveofreligiouscapital,it iseasierforthem to transfertheirreligious knowledge accumulated within the old religious traditions to the new Yiguan Dao’s settings. Secondly, theymayhave developed deep interest in the study of Chinese classics or Chinese cultures. Sincemost Yiguan Dao’sdoctrinesarederived from Chineseclassics,having interests and knowledgein Chinesecultures is advantageous to the practice ofYiguan Dao. The third one is dissatisfaction with the previous religious traditions and seeking change. People with these tendencies mayseek new religious alternatives. The last one is a strong vegetarian tendency that makes their diet and lifestyle more compatible with the practices and doctrines of Yiguan Dao. However, we should note that this stage is significant but not indispensible to conversion.

(2) Developing Social ties with Dao practitioners Developing social ties with Dao practitioners appears to be a very essential stage in our model ofconversion. Most converts,in varioussocial settings,havedeveloped ties with Yiguan Dao’s adherents. Theseties are usuallyfound in family, neighborhood, and workplace. The strength of ties varies in different cases. Apart from family members, whether one would establish social ties with members of Yiguan Dao is relatively random and unpredictable. Without this connection,however,conversion to Yiguan Dao is basicallyimpossiblebecauseit is often through invitation by current believers that newcomers get to know the location and information ofBuddha hall.

(3) Receiving Dao When someone has developed ties with Dao practitioners, he/she consequently becomes potential recruit of Yiguan Dao. He/she will receive invitation to vegetarian banquets in Buddha Hall. Whetheroneiswilling to attend thevegetarian banquetsdependson thestrength of ties between the recruit and recruiters,to what degreeonewants to eat vegetablemeals,and to what degree one wants to experience something new. Generallyspeaking,ifoneacceptsthe invitation and visitstheBuddhaHall,he/shewillnormallybeinitiated into Yiguan Dao asseen in most conversion experiences. Themotivations forcurrent membersto inviteotherpeopleto join Yiguan Dao arealso related to Karma and religious credits. 4 Table1. Conversion Experiences of Yiguan Dao Adherents 8 (1) Predisposing personal (2) Social ties with Dao Informants (3) Receiving Dao (4) Cultivating Dao (5) Promoting Dao conditions practitioners Mr.Leung Used to attend Christian Invited byacolleagueto attend Went to the Buddha Hall for Continued to develop more Finallyadopted a full vegetar- Schools but never developed vegetarian banquet. the purpose of eating. Asked interest in Yiguan Dao though ian diet and invite others to strong faith in Christianity to worship Buddha and kow- attending meetings. Followed Buddha Hall. becauseit cannot explain many tow without knowing much a halfvegetarian diet mysteries. aboutthemeaning ofinitiation. Miss Yu Parents used to eat vegetable Invited byaneighborto avege- Attended the vegetarian meal Appointed bymaster to playa Trulybelieved in the power of sometimes on special Chinese tarian banquet. forhealth and merit. Thought role in rituals. Started to three treasures that saved the festivals. Hasbeen worshiping it is acceptable to join Yiguan adopt a vegetarian diet. life of her parents. Actively Bodhisattva or other deities in Dao because of past religious promoted the saving truths to Taoist temples. experiences and habits. others. Miss Chan Interest in Chineseculturesand During herstudyofFeng Shui, Initiated becauseofherinterest Themoreshecommitted herself Visited Buddhahallsin Taiwan classics. She and her family she found one of her seniors in thedoctrinesand practicesof to Dao, the more she believed and theUS to learn moreabout werepractitionersoffolk Budd- wasan adherentofYiguan Dao thegroup. in the power of nature and thespread ofDaooutsideHong hism and Taoism. Also inter- who invited Miss Chan to visit herbal therapy. Helped con- Kong. Committed to the mis- K

ested in Feng Shui theBuddha Hall. duct Dao lesson with other sion ofusing feng shui to help a

senior. more people and promoting S h i

Dao n g

Miss Yam Used to practice folk religions Invited by a friend to Buddha Went for vegetarian meal and Not a full vegetarian yet, ate Invited her relatives to Buddha N and believe in Buddha, Bod- Hall. got initiated because she vegetableon the1and 15of Hall for vegetarian banquet on G hisattva and manyotherdeities believed worshiping Buddha every month of Chinese calen- open day. for blessings and fortunes. leads peopleto good deeds. dar. Adopted aBuddhistworldview. Concerned about living a healthylife. Mr.Chan Nil. Invited byhis sister to Buddha Wentto BuddhaHallforeating Had not been to Buddha Halls Continued to promote Yiguan Hall. Found no reason to and got initiated. for years becausehewas busy. Dao and cultivated Dao in reject his sister. Until his mother got a stroke, order to maintain the divine he went to Buddha Hall and connections with the Eternal sought help from the Eternal Mother. Mother. Became a strong believer when her condition improved. Mr.Chong Used to gamble a lot, harming Invited bya neighbor to Budd- Went to Buddha Hall to seek a Underwent metamorphosis. Stopped gambling very soon his relation with family. ha Hall. chanceto changehimself. Discussed Chineseclassicswith after receiving Dao. Avoided Wanted to change his life and masters seniors and learned a meeting those “bad friends” becomea good husband. lot from them. and promoted Dao to his family. Mr.Choi Interested in Chinese culture. Suggested byhis father to visit Got initiated because of his Inspired by the wisdom found Found his role to play in the His father was a member of Buddha Hall together. interest in Chinese philoso- in Chinese classics. Share his BuddhaHall:providing ascien- Yiguan Dao. Studied physics phies. understanding of Chinese phi- tificperspectiveofDao to other in university, discovered the losophies from the perspective members. similaritiesbetween scienceand ofscienceto other members. Chinesephilosophies. Miss Tang Nil Invited byacolleagueto Budd- Initiated unwillinglybecauseof Experienced stress in work. Believed that Dao givesherthe haHallOpenDay. Wentthere pressurefromhercolleagueand Started to visit Buddha Hall power to overcome difficulties just to satisfyher. others. again regularlyto seek spiritual in life. support. Miss Fong Used to worship Wong Tai Sin Invited to Buddha Hall Open Believed it is “no harm”wor- Continued to visitBuddhaHall Became an active volunteer for (Taoist deity). Daybyacolleaguewhoworked shiping more gods and got and developed more interest in BuddhaHall,preparing vegetar- in thesamerestaurant. initiated. Dao and asenseofcommitment ian meals for other members. to theHall. Mr.Lee No particular religious belief Invited byhisgirlfriend to Bud- Went to Buddha Hall to please Visited Buddha Hall regularly Believed in the precious Dao Y i

but inclined to adopt a Budd- dha Hall who has been Dao her girlfriend but soon devel- and studied Chinese classics in and gradually promoted g u

hist worldview. adherent beforetheykneweach oped strong interest in theBud- his sparetime. Chinese cultures among his a other. dhist doctrines in Yiguan Dao. friends. n D a

Mrs.Lee Born in a Yiguan Dao family. Brought to BuddhaHall byher Got initiated without knowing Continued to visitBuddhaHall Realized the need to promote o

parents when shewas a child. much about thenatureofDao. regularly. Become more inter- Dao andeventuallybroughther i n

ested in Dao when shegrewup. boyfriend to Buddha Hall. H

Believed it could offerheraset o n of values to live a meaningful g K

life. o n

Miss Yeung Concerned about living a Invited to Buddha Hall by a Went to Buddha Hall for vege- Realized howthecultivation of Shared health information with g healthylife,interested in health friend she knew in a health tarian meal and realized the Dao would bring a healthy other members. Encouraged tips,a big fan ofvegetableand course. purpose of adopting a vegetar- physical and spiritual life. members to adopt a full- fruit. ian diet from a religious per- Believed in the connection vegetarian diet as earlyas pos- spective. between a healthy vegetarian sible. Promoted vegetarian diet and spiritual happiness. diet to friends and relatives. 4 9 50 Ka Shing NG

Table2. M odel of Conversion to Yiguan Dao in Hong Kong (1) Predisposing personal conditions i. Used to practicefolk religions ii. Interested in thestudyofChineseclassics or Chinesecultures iii. Dissatisfaction with theprevious religious traditions iv. Seeks change v. Vegetarian tendency

(2) Developing Social ties with Dao practitioners Develops ties with Yiguan Dao’s adherents in various settings

(3) Receiving Dao Receives invitation to vegetarian banquets. Which depends on: i. Strength ofties between therecruit and recruiters ii. To what degreeonewants to eat vegetablemeals iii. To what degreeonewants to experiencesomething new

(4) Cultivating Dao Activelyaffiliating themselves to thegroup through: i. Participating in Dao lessons ii. Reading scripture iii. following theethics and doctrines ofYiguan Dao

(5) Promoting Dao i. Realizes theneed to spread theprecious Dao ii. Invites peopleto vegetarian banquets iii. Promotes Chineseclassics

(4) Cultivating Dao Receiving Dao is just like acquiring the membership of Yiguan Dao only. Whether this member is a true member or a free rider, however, is another matter. To become truthful believersofYiguan Dao,theyhaveto continueto cultivateDao byactivelyaffiliating themselves to the group. Through participating in Dao lessons and reading scriptures,theydevelop greater interests in the doctrines and practices of Yiguan Dao. Following the ethics and doctrines of Yiguan Dao would graduallycause changes in their life style, manner, behavior, and mindset. Members adopting thisparticularset ofethicswould find it easierto associatewith othergroup membersbecauseofthesimilaritiesand predictabilityin actionsand thoughts. Somemayeven graduallydissociate with laypeople that do not adopt this kind of religious doctrines. This process helps strengthen solidarity among members while weaken their old ties with people outsidethegroup.

(5) Promoting Dao When theybecomemorecommitted to thegroup,theyhavebetterunderstanding ofYiguan Dao’sdoctrinesand realize the need to spread the precious Dao to allmankind. Theylook for opportunities to invite people to vegetarian banquets and promote Chinese classics. It usually happens within family,workplace,and neighborhood. In this waytheconversion processgoes back to thesecond stageand forms a cycleofrecruitment. Yiguan Dao in Hong Kong 51

Some Comparisons with Lofland and Stark’s model In his doctorial thesis “TheWorld Savers:A Field StudyofCult Processe”, John Lofland conducted a casestudyofUnification Church in California. His work has becomeoneofthe firstmodern sociologicalstudiesofnewreligiousmovement(NRM). Based onthisstudy,heand Stark (1965)constructed aconversion model,which isarguablythemostcited and debated model in thediscussion ofconversion (Snow& Phillips1980:167)and isregarded asan importantstep towards a newconversion paradigm byfocusing on theprocess ofconversion (Inaba 2004:3).

Lofland and Stark arguethat organizational efforts in promoting thereligion were ineffec- tive, and personal relationships with other members and family relationships are far more significant factors for conversion (1965:852). Their seven-step model composes ofthreepredis- posing characteristics and foursituational factors. Themodelisvalue-added in naturein which theaddition ofanewstepincreasesthechanceofconversion. Thethreepredisposing characteristics,also being thefirst threesteps ofthemodel,are(1) perception oflong term tension,strain, and so on; (2) perception of a religious rhetoric and problem solving perspective; and (3) self-definition asreligiousseeker. Thenextfourstages,also known asthesituationalfactorsare: (4)reaching aturning pointwhen old linesofaction no longerwork;(5)developmentofaffective tiesbetween preconvertand group members;(6)weakening affectivetieswith nongroup members; and (7)intensiveinteraction with group members. According to thismodel,conversion isboth a result of individual decision and social interactions. Or to be more precise, conversion is a transitional process in which onegoes through individual self-realization followed bytheeffect ofsocialinteractions. Itfirststartswith self-realization ofstress,adoption ofareligiousproblem solving perspective,and self-identification asreligiousseeker. Insuchacriticalmoment,encoun- terwith religion tendsto lead to conversion ifonesucceedsin establishing social tieswith other members, increasingly dissociates from old practices, and intensively associates with group members. This model is arguablysufficient to explain most conversion process taken place in manyreligions,although onedoes not necessarygo through all theseven stages.

Thefive-stagemodel suggested in thispaperissimilarto Lofland and Stark’s(1965)model. Both ofthem arguethat conversion reliesheavilyon social interactions. Conversion to Yiguan Dao also depends heavilyon “predisposing personal condition”and “development ofties with adherents”,theformerbeing importantfacilitatorbutnotessentialwhilethelatterbeing necessary condition for conversion to takeplace.

In termsofdifference,whilethereismorethan onecritical event that maylead to initiation in the case of Unification Church, it seems that one single event, which is being invited to vegetarian banquet, stands out in the conversion process to Yiguan Dao. In Chinese culture, having vegetable meal represents one’s intention to accumulate good karma and is a common practiceamong someHong Kong people. Moreover,eating vegetableon special Chinese festivals(such as1st and 15th ofeverymonth ofLunarcalendar,Qingming Festival,and Chung Yeung Festival etc) for thepurposeto pleasetheheavenlygodsand benevolent deitiesisalso seen asa custom in Chinese folk traditions. Emphasizing these connections (i.e. eating vegetable as 52 Ka Shing NG traditions and accumulation ofgood karma) mayhavepositiveeffects on Yiguan Dao’srecruit- ment.

Conclusion

The five-stage model of conversion to Yiguan Dao presented here is based on narrative analysis of twelve believers of Yiguan Dao in Hong Kong. It is found that five stages (1) predisposing personal conditions;(2) social ties with Dao practitioners;(3) receiving Dao;(4) cultivating Dao;and (5)promoting Dao aresignificantin theconversion process. Whilethefirst stageisnotindispensible,ithassignificantcatalyticeffectsinaffecting howeasyonewouldaccept Yiguan Dao. Thesecond stageis thecoreofthemodel,indicating conversion to Yiguan Dao relies heavily on social networking. Stage three is the critical moment when one attends vegetarian meals and formallygets initiated into Yiguan Dao. Stagefouristheprocessduring which commitmentto thegroup increasesalong with rapid interactionswith othergroup member and engagement in various religious activities and practices. In stage five, the convert has becomean activerecruiter for thegroup who embraces theroleofpromoting Dao.

Whilethismodelmaybeableto explain conversion to Yiguan Dao,therearesomequestions thatareworthyofdiscussion in thefuture. Forexample,can thismodelapplyon otherChinese societies and/or other Chinese religions? How is commitment towards Yiguan Dao being strengthened when converts go through the five stages? Answering these subject matters will bring newperspectives to thestudies ofreligious conversion.

Appendix 1.Information of Informants

Year of Year of Name (pseudonym) Occupation Date of interview Birth initiation Mr. Leung 1960s 1982 Correctional Services Department 8 Sept 2012 Miss Yu 1950s 1993 Housewife 8 Sept 2012 Miss Chan 1960s 1980s Trading company 10 Sept 2012 Miss Yam 1960s 1990 Garment industry 15 Sept 2012 Mr. Chan 1950s 1980s Retired 6 March 2013 Mr. Chung 1950s 1990s Retired 21 March 2013 Mr. Choi 1984 1990s Retired 21 March 2013 Miss Tang 1970s 2000s Qualityinspection industry 26 March 2013 Miss Fong 1960s 1995 Working at restaurant 26 March 2013 Mr. Lee 1980s 1999 Logistics company 26 March 2013 Mrs. Lee 1980s 2000 Accounting 26 March 2013 Miss Yeung 1970s 1990s Civil servant 28 March 2013

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