英文摘要 |
Through comparative religion methodologies, this paper analyzes the new revival movement of Quanzhen Daoism in Taiwan. In contrast with studies on the cultivation models of early 12th century Quanzhen Taoism, this paper centers on the “model framework,” and, with mysticism and self-transformation as structuring models, takes up the examples of Zhuang Hanyang 莊涵陽 and his son at the Yilan's Zhuangyan Sanctuary from Mount Taibai and Wu Pingren 巫平仁 of Tucheng's Quanzhen Transcendent Temple of Taiwan. In light of the different modes of alchemy and meditation enumerated by Louis Komjathy, an in-depth investigation study was conducted, which offered this conclusion: regardless of the mode of alchemical or meditation practice, participants all asserted the emergence of “mystical experiences” and the extraordinary capacity to commune with the divine. Analogous to studies on early Quanzhen Taoism, this article regards the mysterious experience of encountering a god or seeing a god (or transcendent being) as a kind of “mystical phenomenon” that emergesTemple of Taiwan during the process of cultivation. This phenomenon is usually an important turning point in the practice. The generation of “divine connections,” those which accompany a state of deep tranquillity of the mind, can be regarded as a sign of validation. In addition, the alchemical model of practice often is aimed at bring about the emergence of “yang spirit” (yangshen陽神), which Louis Komjathy and Stephen Eskildsen regard as the ultimate state to be attained with such practices. This article argues that the emergence of “yang spirit” should not be considered the ultimate goal of such practices, but instead the attainment of a kind of “religious praxis,” which thereafter serves as a form of life-transformative expertise that can be used to aid the living and save the dead. |