宗教資源包括有形的宗教建築,地形景觀,信徒捐獻;也包括無形的歷史傳統,志工人力,宗教教育人員與儀式專家的知識技術等等。其中無形的歷史傳統資源,又可以包括宗教信仰與神話故事所吸引的人心,以及儀式活動所帶動的人潮。畢竟提昇人心向善是宗教的目的,而人潮更是宗教事業成功所需要的條件,因此,當我們在談論宗教資源時,能夠吸引人心與帶動人潮的無形宗教資源,恐怕是更重要的資源吧? 台北市大龍峒保安宮在有形資源方面完成的古蹟建築修護,已經膾炙人口。相對地,在無形的資源方面,則比較少被學界注意。本文即說明該廟附屬的祭解壇的駐廟道士所執行的,為信徒消災解厄的祭解儀式,為珍貴的宗教象徵資源;以及此一儀式制度化之後的優缺點。
There is a vicissitude of visible and invisible religious resources: within the sphere of the visible includes, but is not limited to monuments, paintings, and, sculptures, etc. Falling within the realm of the invisible is the religious specialists, historic traditions, notably knowledge and skill privileged to a ritual specialists. In this article the author argues that myth and ritual can also be part of the invisible resources of a religious tradition. The historic Baoan Temple in Taipei City has been well-known for its architecture and has earned the Asia-Pacific Heritage Awards from the Cultural Heritage Conservation of UNESCO. However, not as well known is the healing ritual performed at Baoan, which has not received significant academic interest and hence has hardly been studied. This article will describe, in detail, the process and function of the rituals performed at Baoan. Moreover, this article seeks to discuss how healing rituals had been institutionalized to fit in the urban surroundings. What are the advantages and/or disadvantages of this institutionalization?