從乩童到通靈人：與神靈溝通媒介的典範轉移

From Chi-tong to Tong-Ling-Ren: A Paradigm Shift in the Medium of Communication with Deities

林美容(Lin Mei-Rong)

《慈濟大學人文社會科學學刊》 16期 (2014/07) Pp. 1-26

https://doi.org/10.29650/TCUJHSS.201407_(16).0001

摘要

本文主要是探討通靈者在現代台灣越來越多的現象，本文所謂的過重者，指的是具備與神佛直接溝通能力的宗教人士。這些通靈者散佈在社會的各個角落，或是地方公廟，或是私人神壇，或是社團，甚至是私宅裡，為信眾，為朋友，或為有緣人，提供各種宗教服務。今日有些通靈者已經取代了傳統乩童的角色，有些只專門替人治病，有些則為求問者的生命方向或困惑指點迷津，以往乩童能夠為信眾服務的項目，幾乎都被通靈者囊括了。通靈人的發展與傳統的乩童有一些連續性，但也有很大的差異性。不管是傳統的乩童或後來會靈山運動所帶動的靈乩，神靈的憑附，以及憑附時所產生的恍惚（trance）狀態皆為其重要的特色。但是過重人缺乏這一項特色。我將通靈人在今目社會中日益普遍，似有取代傳統乩童的趨勢，視為一種與神佛溝通媒介的典範性轉移。為何通靈人會逐步地躍上台灣民間宗教的舞台，取代傳統的乩童、靈乩？是本文想要釐清的問題。本文透過對五十幾位具有神佛授法經驗的宗教人士的訪問案例，想要從當事者的角度，來觀察與神佛溝通方式的轉變是否為一明顯的事實，此一轉變的意義何在？對台灣民間宗教發展的影響又為何？

關鍵字

通靈人 ； 乩童 ； 靈乩 ； 附身 ； 典範移轉 ； 與神靈溝通方式

並列摘要

There are more and more tong-ling-ren（通靈人） in current Taiwan. Tong-ling-ren refers to religious people who possess the ability to communication with deities. These tong-ling-rens may be found within private shrines, in the corner of local temples, in apartments in the city, or within certain religious groups. They offer all sorts of religious services for believers, for friends, or for anyone who approach them. Generally speaking, these tong-ling-rens have almost replaced the traditional role played by the Chi-tong (traditional shaman). Some tong-ling-rens deal only with curing diseases while others offer various kinds of advice, guidance, and answers for those who need help. There exists some kind of continuity between the traditional tong-gi and the current tong-ling-ren, but there is surely a big difference between them. An important characteristic of the tong-gi or ling-chi which became popular after ''the movement of gathering in spiritual mountains＂（會靈山運動） is possession by deities and the trance experienced in the state of possession. For the tong-ling-ren, such a characteristic is lacking. In this paper, I argue that the tong-ling-ren is currently replacing the traditional tong-gi, and I take this as paradigm shift in the method of communication with deities, that is to say, from possession to direct communication. I also attempt to clarify why tong-ling-rens have gradually appeared on the stage of Taiwanese folk religion. I have interviewed more than fifty tong-ling-rens who have experienced teaching from deities. Through these field cases, it would be easier to observe whether the method of communication with deities is dramatically changed, what such change might mean, and how it may influence the development of folk religion in Taiwan.

並列關鍵字

tong-ling-ren ； tong-gi ； ling-chi ； possession ； paradigm shift ； the methodof communication withdeities

參考文獻

丁仁傑(2005)。會靈山現象的社會學考察：去地域化情境中民間信仰的轉化與再連結。台灣宗教研究。4(2)，57-111。

文榮光、林淑鈴、陳宇平(1993)。靈魂附身、精神疾病與心理社會文化因素。本土心理學研究。2，1-35。

呂一中(2001)。「會靈山」運動興起及其對民間宗教之影響。台灣宗教學會通訊。7，88-98。

余光弘(2000)。臺灣地區神媒的不同型態。中央研究院民族學研究所集刊。88，91-107。

佐佐木宏幹、鎌田東二(1991)。憑霊の人間学：根源的な宗教体験としてのシャ─マニズム。東京都:青弓社。