[[alternative]]The symbolic significance and function of joss paper used in Taiwanese Taoism's passage ceremonies

[[abstract]] 本論文主要是從臺灣民間道教的過關儀式中來探討金銀紙錢在宗教儀式中的功能與其內在意涵，所以金銀紙錢的使用著重在儀式過程與神明交涉的內容以及如何與道教咒術的配合，並從文獻、經典、古籍中探討與過關儀式相關之金銀紙錢的用法與時機，再從人類學的角度切入，探究金銀紙錢的象徵與轉化的內在價值與意義。 第一章說明筆者的研究動機與研究目的，主要是提出筆者在臺灣民間道教的過關儀式中，所發現的金銀紙錢在宗教象徵問題中之探討。第二章則對金銀紙錢的傳說起源與流變作一歷史性的考證與探討。第三章是從漢人的鬼神信仰開始敘述，說明這些信仰與成年人的安身立命以及期望孩童平成長都有著密不可分的關係。第四章是漢人對於關煞思想形成原因的探討，並且將兒童三十六關之關煞與所對應之紙錢使用作說明。第五章筆者以臺灣地區常舉行過關儀式之二間廟宇為主，介紹其儀式，並比較二者間之不同。第六章筆者據過關儀式所用科儀本，一一探討其儀式過程，再將儀式中所使用的紙錢以圖片整理出來，並解釋其象徵意義與與功能。第七章將本論文作出歸納總結，再作逐步地回顧與檢討，並提出未來的展望與建議；將尚需加強研究的領域及方向，一一敘述，以利後續研究者之參考與研究。 筆者認為金銀紙錢在道教過關度限儀式中的運用，乃是屬於一種平衡人們內部心理的象徵性意義，只要主事者給予信眾正確的宗教觀念，並且對民眾宣導與改正「燒愈多，得愈多」的不正常心態，那麼金銀紙錢的存在仍有其相當重要的文化價值與宗教意義。就如同本文過關渡限儀式中所述，這些金銀紙錢是呈現出臺灣漢人從原鄉而來的一種文化認知，並且經過歲月的粹鍊，使得此種文化更深刻地融入臺灣社會，形成一種宗教概念與宗教行為，而這樣的集體民族心理，正代表著中華民族期望與天地相感通的原始心態，所以筆者認為這是一種普民「原始思維」與「神話思維」的的精緻化，象徵著漢人對於消災祈福的永無止盡之心靈渴求；值得我們珍惜與愛護。[[abstract]] The thesis aims to explore the function and intrinsic significance of the joss paper in religious rituals by broaching from Taiwan’s folklore Taoism’s passage of rites ceremonies, in how the use of joss paper focuses on the ceremonial process, the content of interacting with the deities and how it is integrated into the Taoism spells, and to examine the timing and usage of the gold and silver joss paper in related ceremonies through archives, classical epiphany and vintage publications, together with broaching from the angle of human anthropology to discern the symbolism and the transference intrinsic value and significance of the gold and silver joss paper. Chapter I describe the author’s research motive and research objectives, which primarily presents the author’s examination of the gold and silver joss paper in the religious symbolism quest found in Taiwan’s folklore Taoism’s passage of rites ceremonies. Chapter II provides a historical validation and exploration of the origin and evolvements of the gold and silver joss paper. Chapter III begins by describing the onset of the Han’s belief in deities and spirits, while such worships bear a close-knit, inseparable correlation to adults’ fate and safety and the anticipation of children’s safety and growth. Chapter IV provides an examination on the cause leading to the formation of barriers in passage thinking among the Han, and describe the use of joss paper corresponding to the barriers of passage in the children’s thirty-six barriers. Chapter V encompasses the author’s brief introduction to common rites performed at two major temples that hold the passage rites in Taiwan, and examines the difference between them. Chapter VI provides a process overview on the content of the religious ceremonial compendiums that the author has adopted from the passage of rites ceremonies, where the joss paper adopted in the ceremonies are sorted in an illustrated graphic format, together with explanation given to their significance, meanings and functions. Chapter VII provides a recap to the thesis, with a steadfast overview and review, and also prevents future outlook and recommendations for search domains and focus that can be emphasized in the future, which would facilitate subsequent researchers with in-depth examination and as a point of reference. The author reckons that as the adaptation of joss paper in Taoism’s passage ceremonies tend to fall under a symbolic significance that balance people’s internal psychology, and as long as the religious leaders provide the followers with a correct religious conception, and campaign and steer the general public to be aware of the lopsided mentality of “The more you burn, the better off you are”, there remains a rather significant cultural value and religious significance for the existence of the gold and silver joss paper, just like those described in the passage of rites rituals. And just as such gold and silver joss paper reflects a culture awareness among the Han in Taiwan brought from their hometowns, and as the particular culture withstands the test of time to be deeply ingrained into the Taiwanese society to from a religious conception and religious conduct, where the collective ethic mentality remains representative of the anticipation of all ethnic Chinese populations and an unadulterated mindset of an integrated heaven and earth, it prompts the author to reckon it as a refinement of the “Unadulterated thoughts” and a “Mythical thinking” among all ordinary people that represents the Han’s infinite spiritual yearnings for misfortune aversion and blissful blessings. We have to treasure and take good care of the religious rites