慈惠之慧：解嚴前慈惠堂與道教總會合作背後的政教關係

The Wisdom of Benevolence: Politico-Religious Relations in the Cooperation between the Cihui Hall and the Taoist Assembly during the Martial Law Period

李豐楙(Fong-Mao Lee)

《臺灣宗教研究》 11卷2期 (2012/12) Pp. 7-37

摘要

中華民國在臺灣的戒嚴期間，慈惠堂與勝安宮的西王金母信仰，並非經由分香而是在地發展形成的教團。由於慈惠堂既有結聚信眾的能力，加以總堂出版的第一部著作《瑤命皈盤》，從書名到用語也有民間教派之嫌，故在一次迎接日本新興宗教教主的聚眾行動後，引起政府相關單位的疑慮，視之為一貫道的分支而將予禁制，當時幸賴道教總會的介入才得以化解。這種可能面臨禁制的生存危機，就具體保存在兩部出版品中：其一即是總堂所出版的《慈惠堂史》，其二則是南臺分堂出版的第一部扶鸞著作《聖學龍華》，兩部都在書前請道總與情治系統的領導題字，前者都出身於道教或情治系統，後者則是職掌國家安全的情治單位，在此即將其解釋為請門神與護符保護。這種「門神效應」與「護符效應」在政教關係中，既是表現黨國體制的介入宗教，也是宗教團體為了藉此尋求保護，使其宗教活動不受政治的干擾。總堂及南北各區重要分堂的堂主為了表明其宗教、政治立場，就同意道教會將他們納入理監事，參與教會的組織運作，也按照「潛規則」對成立初期的道總出錢出力。張恩溥天師既將其定位為「道教瑤池派」，在教義和修煉方法上視同丹鼎派，進而對其教派化的老母從淵源上進行改造，使之符合道教傳統的西王金母信仰。這種信仰在戒嚴時期興起的原因，社會學界援引西方的社會學理論，將其視為一種宗教復振主義，即為了避免其價值觀受到西方的汙染，乃採取一種保守主義的傾向。而從道教以至民間教派的傳統劫運觀，則可解釋其為何將「西風」之劫象徵西方文化，視為衝擊傳統社會及倫理價值觀的一種劫難。故在經典中出現許多啟示性語言，解釋母娘降世的救劫目的，就是為了解救流落世間的兒女及早回歸瑤池。這種思想反映了政府遷臺後社會存在的不安情緒，在政治的高壓下借由宗教表達集體的不穩定感，而西王金母即是象徵一個保護兒女的「永遠的母親」原型。

關鍵字

慈惠堂 ； 西王金母 ； 道總 ； 政教關係

並列摘要

The worship of the Queen Mother of the West in the Cihui Hall and the Sheng'an Temple during the Martial Law period of the Republic of China in Taiwan does not at all only mean burning of incense but rather the establishment of local missions. The Cihui Hall had the ability to gather its believers, and also published ＂Yaoming gui pan＂ which because of suspicion that the title and the terms used in it reminded of a popular religious sect, raised the doubts of the government after a gathering to meet the emerging religious leader of Japan thinking it was a branch of the Unity Sect (Yiguan Dao) and therefore intended to ban it; fortunately, only when the Taoist Assembly intervened was the conflict resolved. This existential crisis of facing a prohibition is reflected in two publications: one is ＂History of the Cihui Hall＂ published by the general hall, the other is the first spirit-writing work ＂Sheng xue long hua＂ published by a branch in the south of Taiwan, and both were signed at the front by leaders from the Taoist Assembly and the intelligence system, the first one with its origins in Taoism or the intelligence system, the second one in charge of the national security intelligence units, explaining this as inviting the gods at the gate or the amulets for protection. In the politico-religious relations this kind of ＂the effect of the gods at the gate＂ and ＂the effect of the amulets＂ shows both the intervention of the party-state system in religious matters, and how religious groups use this seeking of protection to prevent the political circles from interfering into religious activities. In order to show their religious and political positions, the heads of temples from the general hall and from other important branches agreed to be included in the list of directors and supervisors by the Taoism Society, to participate in the organization of religious meetings, and according to the ＂unspoken rules＂, to contribute money and efforts for the establishment of an early Taoist Assembly. The Celestial Master Zhang Enpu defines this as ＂The Taoist School of the Jade Pond＂, identical to the School of the Cinnabar Tripod in doctrine and practice methods, going further to transform at the source the sectarianization of the Queen Mother of the West, making her cult correspond to the Taoist traditional one. Sociologists explain the reason for the resurge of this cult during the Martial Law period by invoking western theories in sociology, viewing it as a religious revival which means that a conservative tendency was adopted in order to prevent values from being contaminated by the west. But the traditional view of doom in Taoism and popular religious sects can explain why ＂the westerly＂ doom symbolizes western culture, perceiving it as a catastrophe with an impact on traditional society and ethical values. Hence the abundance of revelatory language in the canonical texts which show the Queen Mother coming to earth to forestall disastrous events rescuing sons and daughters living in the world and returning to the Jade Pond. These ideas reflect the feelings of anxiety in the society after the government moved to Taiwan, using religion to express collective uncertainty in conditions of high political pressure, and adopting the archetype of the Queen Mother of the West as a symbol of ＂the eternal mother＂ protecting the sons and daughters.

並列關鍵字

Cihui Hall ； Queen Mother of the West ； Taoist Assembly ； politicoreligious relations