先秦的氣文化傳統，主張通天地一氣，使祭禮、身體感知與教化等面向相互關連。本文通過三禮書及相關典籍，探討先秦時期祭禮儀式中透過眾多氣味以歆饗神祇，其中所反映的氣、魂魄、身體之密切關係，以及儀式情境中氣味帶來的強烈身體經驗與感受，其中所蘊含的轉化氣血之工夫與德行、教化課題。先就禮書之祭儀中有關氣味於儀式中具有的意義和功效進行分析。接著探討祭禮儀式中所尚之氣味與其時之魂魄觀，從尚血氣及德氣（「明德唯馨」）角度，來看由原始祭儀重血腥之氣轉向德行之氣，說明氣味於教化理想中的重要性，以及如何透過氣味以進行德行隱喻、透過體氣以隱喻心性狀態。另一方面，就執禮者角度來看，祭祀儀式中透過備辦法器、齋戒、祭祀過程，使心性保持專注及敬誠的狀態。本文探討儀式中之整體氣氛如何使執禮者體驗至誠與敬心，並探討此敬、誠之體驗奠基於強烈之身體經驗與情感，透過情之感通，使得禮之協於天地之性、身體、情性之過程能夠不陷入形式之僵化，而成就生機流動、情氣通感的理想禮樂世界。

The pre-Qin cultural tradition of Qi espoused a harmony between heaven and earth, which connected sacrificial rites, physical perception and transformative education. Based on an analysis of the ritual classics and related texts, this study probes the close relationship between Qi, spirit and body found in sacrificial ceremonies that employed various types of aromas to worship gods in the pre-Qin period. In these ceremonies, aromas were said to initiate strong physical experiences and feelings, and this study investigates how personal cultivation, moral conduct and transformative education were involved in the transformation of Qi and blood. It begins by analyzing the significance and effectiveness of aroma in the descriptions of sacrificial rites found in the ritual classics. It then explores what aromas were valued in sacrificial ceremonies as well as the conceptions of spirits prevalent at the time. Looking at views of blood Qi and virtuous Qi (”Mingde Weixin”), this study examines the shift in emphasis in primitive sacrificial ceremonies from blood Qi to virtuous Qi. This shift indicates the important role aroma played in transformative education; it also reveals how aroma served as a metaphor for virtuous conduct and how physical Qi was used to describe the condition of the mind. Moreover, in terms of atmosphere, the ritual actors who participated in sacrificial ceremonies maintained concentration and respect by preparing religious instruments, fasting and worshiping. This study examines how atmosphere informed the ritual actors' sincerity and respect, and suggests that they were based on strong physical experience and emotion. The synaesthesia of emotions causes ritual to harmonize with heaven and earth, the body, the emotions and the nature in a way that not only prevents formal ossification, but which also succeeds in establishing an ideal world of ritual and music characterized by flowing vitality and the synaesthesia of emotions and Qi.