道教的女仙--兼论人仙和神仙的不同

道教的神仙有两个来源 ,一类是修成的 ,一类是降生的 ,修成的神仙是由人而仙 ,降生的神仙是由神而仙。他们虽然在人神之间相会于神仙的共同名称之下 ,其实有很大的不同。道教的女仙也有人仙和神仙之分 ,《列仙传》和《神仙传》里的女仙基本上是人仙 ,而到了《墉城集仙录》和《历世真仙体道通鉴后集》里 ,就并存着人仙和神仙两类神仙了。从性别的角度检讨这两种不同类别的神仙 ,可以明显地看到 ,归属于人仙的女仙并没有摆脱一个男性的框架 ,而由神而仙的女仙才真正是宇宙和历史的创造者。     

道教女仙麻姑考

麻姑是中国道教中的女仙之一,同时又是一位妇孺皆知的神话人物。早在魏晋南北朝时期,道教典籍中就载录有麻姑事迹,后来,道教为之建坛立庙,崇奉有加。于是,道教中的麻姑信仰及与此相关的祈禳斋醮活动延续千年,经久不衰,而民间的麻姑信仰风俗也是广泛流播。一、古代典籍中有关麻姑的记述在道教神仙之中,麻姑女仙的出现较早,最早记载麻姑事迹,把麻姑纳入道教神仙谱系者,为东晋时著名的道教理论家葛洪。葛洪《神仙传》云,汉孝桓帝时,神仙王远下降胥门蔡经家,教其尸解,复遣人召麻姑相问:“麻姑至,蔡经亦举家见之。是好女子,年十八九许,于顶中作髻…     

中国古代"凡男遇仙"故事与道教

此论文主要研究了中国古代小说中以凡男遇女仙为特征的类型故事的神话学起源、特征以及道教"仙境"说、"修仙"观念和"地仙"说对它的影响.     

道教女仙碧罗仙姑

碧罗仙姑是道教的一位女仙。她的成道故事广为流传,在南方及港澳地区有一定的信仰。碧罗仙姑,姓黄名咏冰,字洁坤,陕西省西安府咸阳县人。她的父母到晚年六十岁时,身边还一直无子息,非常着急,并常去咸阳郊区的纯阳吕祖观祈祷求子,以继香火。其父母不分时日,一天也不间断地去吕祖观中祈求生儿育女,实是虔诚。终于感动天地,于清朝乾隆戊午年五月二十二日丑时,不孕而生一女孩,女孩生时即能语,双目有神,不哭反乐,甚是可爱,周围十八里乡亲颇感好奇,前往探访。乡亲看后,无不称奇。碧罗仙姑出生时,因其生辰八字中,火土大旺,五行缺水,故取名咏冰,以求…     

道教的"出世"人生理想与"梦幻"故事

文章主要分析了道教在中国古代"梦幻"故事的起源和发展过程中的重要影响,以及道教的"出世"人生理想和"去欲就仙"的宗教观念对形成这类故事的文学特征方面的重大作用.因此,这类小说成为了我们研究中国古代理想主义传统的重要对象.     

从两类"仙凡恋情"故事看道教世俗化对通俗小说的影响

本文通过比较具有相似特征的两类故事,即女神--女仙降临故事和凡男遇女仙故事的"同"与"异",总结了这两类故事的文学特征,着重分析了道教的世俗化以及神仙观念的美学化对这两类小说的重大影响.     

杜光庭笔下的女仙世界--从《墉城集仙录》探析道教女仙崇拜的特点

道教在其长期的发展演变过程中 ,继承了母系氏族社会的文化传统 ,在发展先秦时期女性崇拜 (女神崇拜和女仙崇拜 )的基础上 ,形成了别具一格的女仙崇拜。中国道教史上现存最早的一部女仙集传 ,是唐末道士杜光庭的《墉城集仙录》。本文拟就通过展现杜光庭《墉城集仙录》中所描绘的绚丽多姿的女仙世界 ,来探析道教女仙崇拜的若干特点。一杜光庭 (85 0— 933) ,字宾圣 ,号东瀛子 ,处州缙云 (今属浙江 )人。唐懿宗咸通 (86 0— 873)年间 ,应九经举落第 ,遂入天台山 ,师从陶弘景弟子应夷节学道 ,颇具声名 ,从唐僖宗朝至五代前蜀王建执政时期 ,杜光…     

巫山神女故事的道教版

2000多年前,战国楚诗人宋玉有感于(山海经)所载的蕃草神话,以他那如椽巨笔写下(高唐赋》和(神女赋),精心编撰了一出人神相恋相爱的风流佳话,从此在中国神仙体系中多了一位美丽而多情的女性神人——巫山神女,她那充满浪漫色彩的爱情故事亦一直为人们所传诵。同时由巫山神女故事衍生的“巫山云雨”、“梦游高唐”、“魂断阳台”之类的典故,亦为人们所青昧,屡屡出现在历代文学作品尤其是表现爱情题材的诗、词、曲中,藉以表达。男女欢会”的意蕴。     

大足道教石刻中的女神造像

大足石刻蕴涵着深刻的宗教文化,其中的一个重要组成部分———大足道教石刻①,以其丰富的道教石刻、精湛的雕刻技艺,在国内石窟艺术、道教文化等方面占有极其重要的地位。现试以其中的女神造像作一简析,以窥其一斑。一、造像简介大足道教石刻中的女神造像,以其在龛窟中所占的地     

墉城女仙服饰“青”、“紫”设计符号的文化意蕴

在唐末高道杜光庭撰写的专门宣扬道教女仙信仰的神仙传记——《墉城集仙录》中,众女仙的完美形象常借助服饰设色的展现来完成.因此,墉城女仙服饰的“青”、“紫”符号语言传达着道教的视觉语义,并在女仙服饰设计中成为一种贯注着宗教经验与审美意识的文化表意符号.     

Fifteen minute stories about training

This panel presentation at the Journal's conference in St Petersburg responded to the conference theme of 'Ancestors in Personal, Professional and Social History' by relating it to the experience of training and being trained on the IAAP 'router' programme in Russia. The two organizers of the programme (JW and CC) have worked in Russia for over 12 years, bringing analysts from Britain to Moscow and St Petersburg on a 'shuttle' basis as supervisors and personal analysts. A few months after handing over the router programme in December 2010 to the Russian colleagues they had trained, they invited four analysts, three Russian and one Belarusian, to tell a short personal story about their training, linking it to the theme of 'the Ancestors'. The resulting four stories are very different but complement each other, using imagery to illustrate issues concerning both value and ambivalence. JW and CC jointly wrote their story about the programme in response to the four stories, reflecting on some of their themes and from them, giving consideration to the flexibility and limits of such a model of cross-cultural training. Themes in the stories included the possibility of mutual adaptation to another culture without losing tradition and identity; moving on from doctrinaire Soviet attitudes in education to embrace 'not knowing'; both organizers and routers learning from mistakes and from joint experience without guilt or shame; the need to protect reflective space amidst the constraints of time and geography. All Russian and UK contributors could finally acknowledge their shared luck to find themselves in the right place at the right time to respond to the collective revival of psychoanalytic practice in Russia.     

Children's responses to stories with male and female characters

The sex of the main character was varied in six children's stories which were then read by fourth, sixth and eighth graders. The children answered four questions about the stories. Both boys and girls responded more positively to the questions “Would you like to be (character's name?)” and “Would you like to do the things (character's name) did?” when the main character was a male. Boys preferred stories about males, and this preference increased with grade level. A preference for stories about females was marginally significant only for the older girls. Theoretical and practical implications are discussed.     

宋明遗民仙咏的忤世之情研究

宋明季世,身为遗民的文人纷纷入道,他们"闯于仙"的隐逸行为在避世的过程中显现的却是忤世情怀.他们的玄门歌咏,在梦幻瑰丽的仙境中,却是彻骨的义愤与悲凉.     

漫说谪仙

说起谪仙,人们自然而然地想到我国唐代伟大的浪漫主义诗人李白。其实谪仙这个名称并非从李白开始,也不专指李白。谪仙从哪里来谪仙之说是我国古代神仙信仰的产物。神仙包括神和仙两种崇拜对象。神是先天存在的,是各民族文化中所共有的;仙,也叫仙人,是人经过修炼之后,获得长生不     

论道教神仙信仰的社会分层

本文认为 ,道教神仙信仰在其历史发展的过程中 ,呈现出了明显的信众分层现象 :在学者型道士和一般民众阶层 ,神仙信仰内涵并不一致 ,二者既有区别又有联系。     

神仙事迹和道德伦理——兼论引导太岁神崇拜的健康发展

神仙是道的化身道教是一种宗教,因此,道教是有神论者的社会实体。道教徒信仰道教就是要信神和拜神。在道教徒的心目中,冥冥之中有神灵在主宰,在赐福,在护佑,或者在惩罚作恶的人。而无论是地位最高的神,或者地位卑下的鬼,都是由道衍生出来,并且是道的体现。因此,信神和拜神就是信仰道和崇拜道。道教的神,以他们是否降生到人间作为标准来区分,可以区分为三类。第一类是没有降生到人类中间的,他们来自于先天,是“道之玄气”,“聚而成形”的,例如:元始天尊、灵宝天尊、玉皇大帝等等。第二类是曾经降生到人间的先天神灵,他们也来自于先天,但是,又…     

邪教的传播学解读

本篇将以最简单明了的拉斯威尔的“5W”传播模式为原型,用“6W”分析模式对邪教传播过程进行微观分析,试图对邪教为何能够迷惑受众、为何取得一定效果进行解释,在探讨过程中还将利用心理学的原理加以辅佐分析。     

道德自律的特性解读

道德自律是道德发展的重要阶段.对道德自律特性的分析,需要有一个宽广的平台,既要从道德个体的视角,也要从社会规范的宏观领域来考察.道德自律的特性表现为自觉性、为我性、内化性和开放性.道德自律的特性体现在道德发展整个过程的始终.     

Learning from parents' stories about what works in early intervention

Using a multiple case study approach, this ethnography examined the experiences of parents of children deemed at risk for developmental delays or disabilities who had received early intervention (EI) services (birth to age 3 years) in a large urban location in Western Canada. Participants (11 adult parents and 7 children) were drawn from six families. Methods of data collection included focus groups (FG), face‐to‐face interviews and file reviews. Member check and expert reviews were conducted throughout data collection and data analyses as part of the validation process in this ethnography. Qualitative content analyses followed by thematic analyses highlighted the implementation of family‐centred practices (FCP) as a main theme. Parents identified how EI professionals using FCP embraced collaborative practices. FCP resulted in parents leading the EI process for their children. More specifically, EI professionals shared strategies and information to support parents in gaining a deeper understanding of their children's individual developmental characteristics. Parents expressed how empowering this level of understanding was for them as they learned to articulate what were their children's needs for developmental, health and educational services. Recommendations for future research include inquiring about parents' experiences for families of diverse constellations and/or residing in smaller urban or rural communities.