當代中國道教養生修練：一個現象的微觀
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2020-09-??
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國立臺灣師範大學
National Taiwan Normal University
National Taiwan Normal University
Abstract
中國自二十世紀後半葉開始高度都市化，家族與地方崇拜的瓦解、傳統制度性宗教的衰弱等，造成修行的單位個體化，焦點轉向自身的身體。整體來說道教養生是相當個人化的自由選擇，以中國式實用主義為基礎，以效驗作為其特有標準。身體修練的效驗就是身體、心靈的明顯改善，是透過實證可以獲得的親身體驗。同時，民間領袖在當代養生團體扮演著重要角色，他們往往是具有特殊能力與魅力的人，有能力號召活動、組織鬆散的社群網絡。他們會沿用傳統道教的精髓，但不一定屬於傳統的道教派別。養生文化在冠上道教的文化符號後，增加其權威性，也確立其正統性，同時也避免落入非法的範疇，儘管不能進入到宗教合法市場，至少以一種傳統文化的符號象徵，以非宗教的型態在社會各層面上爭取市場。本文最後以五個案例，從微觀的角度，來觀察不同型態的煉養傳統，並反思當代道教養生的現況與發展。
China has witnessed a wave of urbanization since the second half of the twentieth century.Factors such as the disintegration of family and local worship and the decline of traditionalinstitutional religions have resulted in the individualization of spiritual practices, and the focus hasshifted to an individual’s own body. Overall, the Daoist health regimen is a fairly personalized freechoice based on Chinese pragmatism and empirical standards. The effect of body training manifestsas obvious improvements in the body and mind, and personal experience can be obtained throughempirical evidence. Furthermore, civil leaders play a critical role in contemporary health regimengroups. They are often people with special abilities and charms who have the ability to call foractivities and organize loose social networks. These leaders follow the essence of traditional Daoism;however, they do not necessarily belong to a traditional Daoist sect. After preserving Daoist culturalsymbols, this health culture group has increased its authority and established legitimacy. It has alsoavoided falling into illegal categories. Although Daoism cannot enter the religious legal market,at least with a traditional cultural symbol, the followers of this sect have established their place inhealth care markets at all levels of society through nonreligious patterns. This article concludes withfive cases, from a micro perspective, to analyze different types of cultivation traditions and reflect onthe current status and development of the contemporary Daoist regimen.
China has witnessed a wave of urbanization since the second half of the twentieth century.Factors such as the disintegration of family and local worship and the decline of traditionalinstitutional religions have resulted in the individualization of spiritual practices, and the focus hasshifted to an individual’s own body. Overall, the Daoist health regimen is a fairly personalized freechoice based on Chinese pragmatism and empirical standards. The effect of body training manifestsas obvious improvements in the body and mind, and personal experience can be obtained throughempirical evidence. Furthermore, civil leaders play a critical role in contemporary health regimengroups. They are often people with special abilities and charms who have the ability to call foractivities and organize loose social networks. These leaders follow the essence of traditional Daoism;however, they do not necessarily belong to a traditional Daoist sect. After preserving Daoist culturalsymbols, this health culture group has increased its authority and established legitimacy. It has alsoavoided falling into illegal categories. Although Daoism cannot enter the religious legal market,at least with a traditional cultural symbol, the followers of this sect have established their place inhealth care markets at all levels of society through nonreligious patterns. This article concludes withfive cases, from a micro perspective, to analyze different types of cultivation traditions and reflect onthe current status and development of the contemporary Daoist regimen.