論文摘要
研究生：蔡州隆
系所名稱：心理學系
指導老師：宋文里
論文題目：巫文化的傳衍與重敘：文化理心術與神話諮詢
關鍵詞：文化心理學、理心術、理心士、巫覡、乩童、話因、神元型
論文總頁數：155頁
摘要正文
這部論文是我的學位論文，同時也是進行著了解自己，追尋自我的一個歷程。從一開始我想了解巫是什麼？現代的巫做著什麼事？最後明瞭現代的巫應該要做什麼事？這三個問題的答案，串起了這整部文章的敘事結構。
因為我本身是個巫，面對這部論文的主要議題，我當然是站在一個局內人的身分，說話者的角色，針對這個流傳自遠古的神祕人物，進行著「重敘」的工作。巫的「重敘」工作對巫文化的衍傳來說，這並非頭一遭。可以說，周公才是對巫進行「重敘」的第一人。
五帝時期巫是部族的領袖，其地位等同於神。之後巫雖然不斷的演變，但是，依舊是「古之聖人」。直到周公的禮樂制度，才將巫「重敘」為一群專業分工者，使巫者的地位產生極大的變異。甚至影響了當時的社會，產生不列農、工、商之列的士階層，也造就了百家爭鳴，澎拜思潮的年代。
接著，老聃雖是一位學富五車的大巫，但是他卻不信鬼神，也不認同禮樂制度。創造出一個「道」字，替代了已經被人格化的天，使天、神與巫的神聖性一並被去除。再將「德」重新敘說為自然循序的規則，天地運行的道理，類比於人的行為。這樣的論調降低了一般人成為聖人的條件，於是乎《道德經》受到後繼修行者廣泛的推崇，老子也因此躍昇為道教的始祖，稱為道祖。
再者，至聖先師是女巫之子，崇尚周禮視周公為偶像。孔子雖擁有巫的血脈，但並未擁有巫的能力。因此，他以「仁」立說，講述人與他者如何達到合一的確切作法。這種專注於人與人交通的論述，說明巫「神人合一」的作法，並非是實踐「天人合一」境界的唯一進路，「人與人的合一」也可以是一條成聖之道。他的「重敘」使巫重新回到了生活境界，神是文化(禮樂制度)的一部份，巫則是一位文化(禮樂制度)的傳承者。
巫文化經歷過往的衍傳與重敘，巫已悄然隱身於民間，並且於當代的社會中進行著所謂「問事」的工作。在「重敘」下，巫文化可以稱為「文化理心術」，這種「問事」則稱為「神話諮詢」。這是一種以傳統文化為基礎，相互交談為方法，為生活困頓處發掘原因，運用儀式操作、觀念轉換及行為改變，使求問者朝向更好的生活目標而努力的技術。在「神話諮詢」過程中，雙方透過隱喻性的語言，將現實的經驗生活與非現實的經驗神話鍵連在一起，和諧共構出雙方一致接受的成果。
巫者則「重敘」為「理心士」，是「神話諮詢」的執行者。文化語詞通常富含著隱喻，這些文化脈絡所產生的隱喻稱為「話因」。也就是說，傳統語言的用詞經常存在大量的文化因素，隱匿於語句的背後，這些隱含的喻意才是這詞彙真正的語義。因此「神話諮詢」中「理心士」不只回答著求問者的「話語」，最重要的是能夠處理對方的「話因」。
實際上，個人內在的「神」是個充滿概念性、模糊性、多元性、多樣性、不確定性的形象名詞。這種模糊的神概念，在每一個人的心中都可以隨心所欲的產生各種不同的形象變化，這種尚未被具象的神概念，但可被形塑成各類型神形象的現象，稱之為個人的「神元型」。所以說「神話諮詢」是「理心士」引領求問者與自身的「神元型」進行著一種對話。也可以說，「理心士」是運用神話平台執行著圓滿個人「神元型」具象化及梳理其心靈思緒，從而使之勇於面對、解決生活上的各項難題。
「神元型」的具象化，可以滿足個人被神護佑或與神親近的內在期待。「理心士」則以神人合一的形象，提供求問者面對一個「交界」（自身神性/神形象），協助求問者自身的「神元型」順利轉化為具體的「神形象」，滿足這種「與神同在」的願望。
由此可知，理心士是巫文化的傳承者，更是神話諮商的執行者。雖然，巫文化面臨著無制度化統一的標準行為、無系統性有效的養成教育，面臨著當代理性主義的挑戰、打壓及長期社會觀感的誤解、排斥等困境與限制。但是，若能以培養豐富傳統文化、了解各地習俗、孰悉現代諮商、具備高度靈性及健康生命觀等專業之理心士，做為未來的實踐工作，相信理心術會成為現今重敘巫文化後的一個重要成果。
本篇論文雖然以巫文化的傳衍與重敘為主題，實則為巫文化與現代接合為目的。當然，這也是我身為巫工作者一個實踐過程的記述。文中所提到的三灣道場的建設，即是實踐工作的一部份：「在這個神話中，我不是在創建一個宗教宮廟，而是在打造一座學園，開闢一個培植執行理心術專職人員的空間。霍格華茲的魔法學園教育出優秀的魔法師，而三灣道場將會是培育出專業理心士的地方。」
巫文化傳承數千年而不滅，就在於經歷不斷的重敘與變異。理心術提供了巫文化一個重敘與變異的機會，專業的理心士更能為神話諮商充實其內涵。我相信，畢竟台灣有這麼多巫工作者，全世界也有許多類巫的人士，這個神話決不會僅是我孤獨的夢想而已。

Abstract
This dissertation depicts the process of questing myself. From the beginning I wanted to understand what I am as a Wu. Wu is a Chinese name for shaman as well as shamanism. In Eliade’s definition, it is an archaic technique of ecstasy. Due to cultural differences to some extent, I would rather call it Wu. What is Wu doing in present time, and what a modern Wu should do? The answers to these questions strung together a narrative structure for the entire thesis.
Because I am a Wu myself, I am, of course, standing in the position of an insider, but as a thesis writer I am also playing the role of a speaker, carrying out the task of "recounting" this mysterious character circulated from ancient times. This is not the first time to recount the Wu's work in the long tradition of Wu culture. It can be said that Zhou Gong was the first person to recount the Wu.
During the period of the legendary Five Emperors, Wu was the leader of tribes, and his status was equivalent to that of God. Although the Wu continues to evolve after that, it had always taken the role of ultra-saints (Sheng). It was not until Zhou Gong's invention of the Ritual system that the Wu became a group of professionals taking over almost all ritual and intellectual works, which greatly changed the Wu's status. It even affected the society at that time, and generated a class differentiated from agricultural, industrial, and commercial laborers and formed the prototypes of scholars.
Then, although Lao Dan (Lao-tse) was a highest Wu himself, he did not believe in gods and ghosts, nor did he agree with the Ritual system. Created the word "Dao" to replace the already personalized God (Tian), so that the sacredness of God, Tian and Wu were all removed. Then he recounted "Te" as the rules of natural order, analogous to human behavior. This kind of discourse lowered the conditions for ordinary people to become saints, so that his "Dao Te Ching" was widely respected by subsequent practitioners, and he was thus promoted to be the ancestor of Taoism.
Furthermore, the Saintliest Master Confucius, who was actually the heir of a female Wu, advocating Zhou's Ritual system and regard Zhou Gong as an ideal model person. In the later years, his theory of "Ren" and “Yi” focused on the communication between people and the unity of Tian and all human beings. The practice of rituals can also be a sanctification of the Dao. His recount brought the Wu back to the realm of life. The Ritual system is the core of culture and thus made Wu an inheritor of all cultural practices.
The Wu culture in its long evolution has undergone great changes and Wu has been quietly merged in folk religion and taking up the task of so-called "Consultation" in the contemporary society. Under this recount, the Wu’s work can be equivalent to "Wu Therapy ", and the method he is operating is called "Mythological Consultation". This is a technique based on traditional culture, talking with each seeker, exploring the causes of life difficulties, using ritual operations, conceptual conversion and behavior changes to lead the seekers work towards a goal for better life. In the process of "Mythological Consultation", the two parties use metaphorical languages to articulate the lived experiences with the mythical experiences, and build a harmonious result that the two parties have unanimously accepted.
The Wu is an articulator in the therapeutic encounter and is also the executive of "Mythological Consultation". This consultation is implemented with a lot of metaphors generated by the cultural contexts, and they are called "Causes of Speaking" within the encounter. That is to say, there are a lot of cultural factors involved in the use of traditional lexicons, which are underlying in the sentences. These implicit metaphors consummate the semantic meaning in the discursive exchange. Therefore, the "Mythological Consultation" in the therapeutic encounter not only answers the questions of the seeker, but the most important thing is to be able to deal with the "Causes of Speaking".
In fact, the personalized god image is full of conceptual ambiguity, and is a diversified uncertainty. This vague experience of god image can produce various image changes in every person. To make this kind of not yet figurative god image, I deliberatively coin a term “godly archetype" for the present discourse. Therefore, "Mythological Consultation" is a therapeutic encounter which leads the seeker to engage in a dialogue with his own "godly archetype". It can also be said that the therapeutic encounter uses the platform of mythology to fulfill the concretization of the "godly archetype" of the individual seeking his godlike nature, so as to make them brave enough to face and solve various problems in life.
The concretization of the "godly archetype" can satisfy the inner expectation that every living being is protected by the gods. The therapeutic encounter manifests the unity of one’s godlike nature and god image, so as to provide the seeker with a "junction", and to assist the seeker's own "godly archetype" to meet with his specific god image and satisfies his desire to be with god.
It can be seen from here that the therapeutic encounter is an inheritor of Wu culture and even the promotor of "Mythological Consultation". The Wu culture is currently in a state of un-institutionalization and not having any standard guideline, there is no effective training and education. It also faces contemporary rationalistic challenges, and long-term misunderstanding, exclusion and the other social restrictions. However, if we are able to cultivate this culture, using our rich traditional resources and local customs at hand, plus modern counseling and consultation, it still is possible to become a part of professional cultural therapy. Based on practical work, I believe that Wu Therapy will turn into an important achievement since we can reasonably recount the Wu culture.
Although this thesis focuses on the revitalization of Wu culture, it is actually for the preparation of combining Wu culture into modern culture. Practically speaking, drawing on my clinical experiences as a Wu worker, I have started to construct a training base in Sanwan, Miaoli, which is called Sanwan Dojo. For a brief introduction of it, I said in an article: "In this myth, I am not creating a religious palace, but building a school and opening a space for educating professionals who would perform Wu Therapy. Hogwarts' Magical Academy educates excellent magicians, and Sanwan Dojo will be the place to cultivate professional Cultural Therapists."
Wu culture has been inherited for thousands of years without extinction, it undergoes continuous restatement and mutation. Wu Therapy provides an opportunity for us to recount Wu culture, and this professional therapeutic encounter can enrich the significance of Mythological Consultation. After all, I believe that since there are so many Wu workers in Taiwan, and there are so many kinds of Wu people all over the world, this mythical construction will never be just my lonely dream.