丹道與科學、政治：戰後台灣丹道的現代化

Elixir Daoism, Science and Politics: The Modernization of Elixir Daoism in Postwar Taiwan

10.7013/CCTHCWHSNK.200806.0001

李豐楙(Fong-Mao Lee)

丹道 ； 政治 ； 戰後台灣 ； 現代化 ； Elixir Daoism ； Science ； Politics ； Postwar Taiwan ； Modernization

中正大學中文學術年刊

11期（2008 / 06 / 01）

1 - 30

繁體中文

從戰後台灣的丹道團體中選出五個，綜合分析其如何面對近代社會變遷，從大陸到台灣，丹道傳宗者隨著政府遷移來台，承擔各門派的傳布使命。這些各具宗教魅力的傳宗者，都同樣處於艱辛的時代處境下：在政治上面對國民黨政府的嚴格控制，對於聚眾傳功仍有諸多疑慮。所以傳宗者有的積極配合政策，有的則是消極因應，也分別遭遇不同的結果：或是傳布順利，或是隱秘地流傳，在現代化的過程中形成社團、新興宗教或私下傳授。而對於科學化強烈的衝激，從五四運動以來所倡行的科學運動，像仙學，天帝教早就開始嘗試科學語言的傳布：在台灣又有崑崙仙宗、黃龍丹院，也都嘗試結合科學新知與丹道修練，到第二、第三代就出現許多出身於科技背景者，將傳統的丹經語言予以科學化詮釋，從而改變以往秘傳傳統的傳授方式。這種傳功所形成的丹道風格，多少決定於傳宗者所採取的態度，在政治與科學間各有其調適之道，最後也形成傳布上的開放與否，並影響其團體的廣傳或保存小眾傳佈。這些都是丹道的新一章，在中國大陸之外成爲海外傳功的成就。

This paper selects the Elixir Daoisms frost postwar Taiwan and examines how they adapt to the social changes in modern society. Following the Kuomintang (KMT) government to Taiwan in 1949, each master in charge of these Daoist groups respectively undertakes the task of spreading their religions, making sure that their transmission lines will not be interrupted. Politically speaking, they are all under difficult conditions of the time. They all have to be very cautious about recruiting practitioners and transmitting religious traditions under the pressures of the KMT and the government. Same of them actively cooperate with the government, while some of them do not. As a result, the outcome differs greatly. Some of them succeed in transmitting their professional knowledge widely, resulting in the founding of sew religious associations in the process of modernization. Some of them can only hand or then traditions in a secret manner, maintaining the ancient master-disciple transmission model. The other challenge these Daoist groups face is the impact of science. Since the May Fourth period, Daoist groups snob as Xian Xue (仙學) and Tins Di Jiao (天帝教) has already tried to pass dawn their teachings by scientific languages. Kunlun Xian Zung (崑崙仙宗) and Huang Lon Dan Yuan (黃龍丹院) in Taiwan also attempt to combine scientific knowledge with elixir Daoist practices. As a matter of fact, in the second end the third generation, many Daoist masters actually interpret traditional Daoist scripts in scientific terms, transforming the private-transmitted systems into public ones, and hence introducing Daoist traditions into modem life. To conclude, each Daoist master has his own way of coping with the impacts of politics and science; sod how the Daoist tradition is transmitted depends mare or lesson the master's judgment. The master's decision in turn shapes barb the nature and scale of each individual Daoist group. This is anew chapter is the history of Elixir Daoism, telling stories of success created by each Daoist group outside the Chinese mainland.

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