| Summary: | 碩士 === 輔仁大學 === 宗教學系 === 100 === In 1949(R.O.C.38), Doutang cult of FuZhou was brought into Taiwan by the Fuzhou immigrants who retreated from Mainland China with Kuomintang government. FuZhou Doutang cult divided into two main streams: Orthodox Unity School(Zhengyi) and Chanhe School, whose rituals and liturgies affected a lot Daoist rituals in Taiwan . In 1966, Ye Zai Yang, a Daoist priest of Ru Yi Bao An Chapel(如意保安堂)subjected to Orthodox Unity School Yi Chong Sect, conducted the Ritual of universal salvation (pudu)in Fuzhou Hill in Kaohsiung in Taiwan. As the leading priest , when Ye conducted one of the steps, Five-Direction-Territory -Formation, in Yuyang Pitchers Ritual, he lay seven lotus lights floating on the artificial pond within Fuzhou cemetery, and placing a candleholder alone by the bank of the pond. The manner of the material disposition prevailed over Doutang communities in Taiwan at that time. By close observation to Orthodox Unity Priest Lin Chang Hua’s Lingbao Pitchers Ritual conduction and comparing the structure of two ritual texts: Lingbao shui guan shang zuo zh uke and Ye’s ritual text zheng yi yu yang tie guan zuo ke, I attempt to reveal that they both possess the same principle to organize the ritual process, differentiation of rite scales but simultaneously their individual characteristics. Therefore, ‘local cult’ is the very key for religious community to maintain the consistency of their religious belief.
|
|---|
