摘要
在海南汉族传统中,民间道坛与宫庙每年到了除夕都用红纸包封各种通神印章,等到新年初二举行开印科仪,方才会做符盖印,以供大众用途;同时,每年、隔年、三五年,也会为神像退神,浸泡洗刷干净,再行检查修补重绘色彩,称为“换袍”,事后再举办“开光召神”,由道士以步罡踏斗意想天上境界移向设坛现场,号称请唤三界神明见证地方宫庙主祀“境主”神灵“陞职陞功”。这一系列活动,表象是“以神圣之名”,实则是“以神道设教”,背后思维模式不离通过仪式行为将传统天人合一观念潜移默化大众人心,又是确保许多手工艺得以一再以在较短时限重复师徒以现场实物手把手传授,不至于隔代失传。而原本来自不同祖籍的地方居民亦因共同因缘,以境主为“公祖”或“婆祖”,共同拟血缘自称子孙,具体建构相互间的“本境”意识。
According to Hainanese Han People’s tradition,Taoism folk altars and temples will wrap-up their psychic mediums’seals during the Chinese New Year’eve,only after the seal re-opening ritual on the second day of Chinese New Year,the making of paper talismans and seal stamping ceremony will be restore for public interests.In every year,either bi-annually or between three to five years,statues of the deities will be withdrawn for purification purposes,as well as repaired and coloured,which is also known as‘robe changing’(Huan-Pao).The consecration and summoning ritual will be held by the Taoism priest,in attempt to conduct the dance-meditation of‘pacing on the big dipper’(Bu-Gang-Ta-Dou)which is believed as an spiritual action that may link the consciousness of the priest to enter into the“one whole situation”that overlap and unified the dimensions of heaven,astrological world and secular living environment,and connects the deities from astral to altar,by summoning all the three spheres deities as witness,to the promotion and honorary of the main consecrated‘territorial deity’(Jing-Zu)of the local temple.Such series of activities appears to be"in the name of sacredness",but in fact it is"education and awareness through sacredness activities"with the reasons of creating public influences by penetrating the impression of‘Unity of Nature and Humanity Harmony’in the hearts of most people,and ensuring that many handicrafts can be repeatedly taught with hands by hands in any short period of time with the existing of masters and apprentices in any periods,to enhance the sustainable of skills from generations to generations.The locals which actually originally came from different ancestral communities,have been worshipping the territorial deity as their‘collective ancestor deities of local vernacular community’(Gong-Zu or female deity-Po-Zu)due to common causes,and collectively simulating themselves as‘off springs’(Zi-Sun),which mutually constructed the‘local territorial’(Ben-Jing)conscio
作者
Ong Seng Huat(Minnan Normal University,Zhangzhou Fujiang,363000)
出处
《地方文化研究》
2020年第1期87-95,共9页
Local Culture Research
基金
中国社会科学院民族学与人类学研究所“海口市琼山区‘琼台复兴计划’之文化遗产专项研究”2017-2019年度项目的子课题“多样性的宗教信仰:口述历史与集体记忆”阶段性成果。
关键词
精气
符
境主
神像
步罡踏斗
神圣意义
Jing-Qi
Talisman
Jing-Zu
Statues
Bu-Gang-Ta-Dou
Divine meaning
