汉代以后西王母信仰的道教化演变  

The Taoist Evolution of the Hsi-wang-mu after the Han Dynasty

作　　者：汪小洋[1] Wang Xiaoyang

机构地区：[1]东南大学艺术学院

出　　处：《四川大学学报（哲学社会科学版）》2020年第1期103-110,共8页Journal of Sichuan University：Philosophy and Social Science Edition

基　　金：国家社会科学基金重大项目“多卷本《中国宗教美术史》”(17ZDA237);国家社会科学基金重点项目“中国宗教美术考古编年史”(17AZJ002)

摘　　要：汉代的西王母信仰有两个体系,一个是上层社会接受的仙化西王母,是长生神体系;一个是中下层社会传播的神化西王母,是至上神体系。汉代以后,这两个体系的传播走向逐渐道教化。在道教化的进程中,神化西王母更多的是在上层社会发展,是官方道教化的走向;仙化西王母更多的是在中下层社会发展,是民间道教化的走向。与此同时,西王母的居住地昆仑山向符号化方向发展。梳理西王母信仰的两个走向与符号化的主要脉络,可以说明道教对西王母信仰所进行的改造。There were two systems in the belief of the Hsi-wang-mu in the Han Dynasty. One of them was the immortal Hsi-wang-mu, accepted by the upper society, which was the longevity god. The other was the deified Hsi-wang-mu, spread by the middle and lower classes, which was the supreme god system. After Han Dynasty, the spread of the two systems gradually took the Taoist road. In the process, the deified Hsi-wang-mu developed more in the upper society, and finally became the official Taoist Hsi-wang-mu. The immortal Hsi-wang-mu developed more in the middle and lower classes, and eventually became the Hsi-wang-mu of folk Taoism. At the same time, Kunlun Mountain, where the Hsi-wang-mu lived, became a place of symbolization. A careful examination of these two trends and the context of symbolization of Hsi-wang-mu belief helps reveal how Taoism has transformed the belief in Hsi-wang-mu.

关 键 词：汉代以后 西王母 道教化 仙化 神化 昆仑山符号化 

分 类 号：B958[哲学宗教—宗教学]