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楚辞《招魂》是道教前史的重要文献,其文本由三部分组成:缘起、招魂词和乱辞。该文献中所载的招魂方位为东南西北天地六合,其中上天至为重要,此与道教典籍的记载完全吻合。在招魂仪式中,呼唤灵魂归来仅为一部分内容。事实上,施食亦是招魂仪式中的重要内容。有关施食的记载,在这篇招魂词中占有很高的比重,此即明证。招魂与施食,二者缺一不可,正是它们共同构成了道教的招魂法术。招魂是一个带有普遍性的世界宗教现象。招魂的对象既包括亡魂,也包括生魂。招魂与施食系道教的基础科仪,它们早在战国时期就已经略具雏形了,而且其神学指向与世界主要宗教之间具有一致性。在世界各民族的招魂仪式中,其指向均为天神,道教亦不例外。从圣诗范畴看,《招魂》与基督宗教的安魂曲相近。由此可知,道教的确具有世界性宗教的品格。
The “Spirit of Souls” of Chu Ci is an important literary text in Taoism’s pre-history. Its text consists of three parts: the origin, the words of evocation and the rhetoric. The spirits contained in this document are Liuhe, a paradise of southeast and northwestern China, in which God is the most important, which exactly matches with the Taoist books. In the souls of the ceremony, call the soul back only part of the content. In fact, food is also an important part of the evocation ceremony. The records on the application of food, occupy a high proportion in this Spiritualism, which is proof. Spiritual and eating, both indispensable, it is they together constitute the Taoist spirits spells. Spiritualism is a universal religious phenomenon in the world. The object of spiritualism includes both soul and soul. Spiritualism and Shih-Shi were the basic instruments of Taoism, which were already rudimentary as early as the Warring States Period. Their theological orientation was consistent with that of the world’s major religions. In the devastation rituals of all ethnic groups in the world, all are pointing at the gods, and Taoism is no exception. From the hypostasis category, “Reprisal” is similar to the Requiem of Christianity. From this we can see that Taoism indeed has the character of a worldwide religion.