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Published by Cecilia NG, 2020-04-02 14:48:06

final book

final book

THE MESSENGER OF GOD








SPECIALLY
2

DEDICATED TO
MY BROTHER,
HAN NG
WHO BEING
SUPPORTIVE
THROUGHOUT
THE WHOLE
JOURNEY AND
WITHOUT WHOM
THIS BOOK
WOULDN’T BE
COMPLETED.

3

C目EON录NTST

什么是乩童?

06 29WHAT IS JI TONG?

30 准备 49

PREPARATION

50 起乩 71

QI JI

72 83退乩
TUI JI

84 后叙 87

POSTSCRIPT

6

什么

7

么是乩童?WHAT IS JI TONG?

WHAT 8
IS
JI TONG ? 什






Ji : 乩 to a divine
Tong : 童 child/youth/boy servant

Regional variants include Hokkien tâng-ki 童乩.

JI TONG9 is a Chinese folk religious
specialist, usually
Chinese : 乩童 translated as a spirit
medium, oracle, or shaman.

10

JI TONG

11
A Ji Tong is a person
believed to have been
chosen by a particular
shen 神 “god; spirit” as
the earthly vehicle for
divine expression. The
Chinese differentiate a
wu 巫 “shaman; healer;
spirit medium” who gains
control of forces in the
spirit world versus a Tongji
who appears to be entirely
under the control of forces
in the spirit world.

Frequently a person who
will become a Tongji to
experiences a feeling of
compulsion of something
that will possess them. The
person may attempt to
resist that compulsion, but
should their resistance fail,
they will enter into a trance
in which they may beat
themselves with a nail-
studded ball at the end of
a cord and handle to the
point that he draws blood
from multiple wounds
on his back. While in this
trance state the Tongji is
believed to be possessed
by a shen.

OW WAS THE JI- The detained Ji Tong w
ONG SELECTED b12een "selected" have h
of the following oppor
What kind of opportunity does the Ji Tong become a spokesperson for the gods? so they are on the road
Shen Ming spokespers

who have 13
had one
rtunities,
d to the
son:

The growing environment and 2Major illnesses or life setbacks:
the gods frequently contact:
from a young age to contact the When life is frustrated by major
temple fair, ask God customs, or changes, people tend to seek help
have relatives and friends as Ji from religion to obtain peace of
Tong, Master, familiar with the mind. When the early medical
Buddha's things, close to the environment in Taiwan is still not
gods as friends or family. This popular, when a child is seriously
type of person is easily influenced ill, parents will ask for help in
by relatives and friends to addition to taking a visit to the
become a Ji Tong and inherit the
hospital. They will go to the temple
1responsibility of serving the gods.
to ask for prescriptions or incense

The election of the gods: sticks. Some Ji Tong have been
seriously injured in the past, or
In addition to the external
they have got a serious illness
conditions of growing the
with a lot of fierceness. After
environment or diseases,
seeking help, they will recover and
setbacks, there is also
improve. In self-interpretation, this
God's initiative to come
frustration and serious illness will
into contact, people feel
be regarded as a miracle of seeking
the miracles, and promote
God's improvement. I think this is a
the road to deaf children.
suggestion that the gods told him
Many deaf children said that
to bring "Destiny" and has since
3 4they had suddenly been
possessed, dreamed, and become a deity spokesperson.
demon-stricken and that the
party with the destiny had to
serve the gods.
Volunteer to become a Ji Tong:
A small number of Ji Tong are extremely

pious and helpful, so they voluntarily

become Ji Tong to thank God.

WELL 14
KNOWN
GOD AMONG 关
MALAYSIA 公
CHINESE’S 虎
PRAYING 爷
CULTURE
THAT HAVE
JI TONG





大大
伯帝


拿 15










16 关

虎HU
爷YE GUAN GONG

Hu Ye is a kind of god with the Guan Yu was deified as early as the
tiger as the image in Chinese folk Sui dynasty (581–618) and is still
beliefs. It is commonly known as Hu worshipped today as a bodhisattva in
Yegong, General Hu Ye, General Hu, Buddhist tradition and as a guardian
and is known as the general of the deity in Chinese folk religion and
lower altar and the monarch of the Taoism.
mountain. Vulgarity: “The land god
governs the tiger in the mountains”. Today, Guan Yu is still widely
The tiger was first the mount of the worshipped by the Chinese, and
mountain god, the land god, and many shrines to him are found in
Cheng Huang Ye. Later, it evolved homes, businesses and fraternal
into the mount of the gods such as organizations. Guan Yu is also
Wang Ye and Mazu. It also has the worshipped by Chinese businessmen
function of guarding the temple, in Southeast Asia as an alternative
village, region, and city. wealth god since he is perceived to
bless the upright and protect them
from the wicked. He was perceived
to be able to extend the lifespan of
people in need.

拿 17






SUN WU KONG
NA TUK KONG

Na Tuk Kong is a local guardian The Monkey King, known as Sun
spirits worshipped in Malaysia, Wu Kong in Chinese, is a legendary
Singapore, and parts of Indonesia, figure best known as one of the
especially Sumatra. main characters in the 16th-century
Chinese novel Journey to the West
To most Malaysian Chinese, Datuk (西游记) and many later stories and
Gong is a local guardian spirit that adaptations. The Monkey King's
resides in trees, anthills, caves, origins predate the novel and can be
riverbanks, and strange stone traced back to the Song dynasty.
formations. A Datuk worship usually
begins after a person is granted a In the novel, he is a monkey
vision of the Datuk’s spiritual form. born from a stone who acquires
Some common forms are a white supernatural powers through Taoist
tiger and the form of an old man practices. After rebelling against
dressed in white. A Datuk can also heaven and being imprisoned
be “invited” to reside outside (never under a mountain by the Buddha,
indoors) family home for spiritual he later accompanies the monk
protection and luck. Tang Sanzang on a journey to
retrieve Buddhist sutras from the
West (India) where Buddha and his
followers reside.

18

Tua Pek Kong (大伯公) is one
of the panthea of Malaysian,
Indonesian and Singaporean folk
religions. Throughout Southeast
Asia, Tua Pek Kong is referred
as the “God of Prosperity”,
where he is thought to be an
incarnation of the god “Fu”
from the trio of “Fu Lu Shou”
representing “Prosperity, Fortune
and Longevity” or a sailor from
Fujian who sacrificed himself for
a fellow human.

  “Tua Pek Kong” is a “totem” in
the minds of overseas Chinese
and Chinese in Southeast Asia.
He has united the spirit of a
united struggle of overseas
Chinese in a century, and
witnessed the ancestors who
burned the shackles, smashed
the thorns, opened up the
earth, and prospered the local
prosperity. Made a hard and
outstanding contribution.





TUA PEK KONG

Xuan Wu (玄武) or Xuan Di (玄帝), 19
also known as Zhen Wu Da Di(真
武大帝 “Zhen Wu Emperor”), is Ji Gong (濟公), born Li
a deity in Chinese religion, one Xiuyuan and also known as
of the higher-ranking deities "Chan Master Daoji" (道濟禪師)
in Taoism. He is revered as a was a Chan Buddhist monk
powerful god, able to control the who lived in the Southern
elements and capable of great Song. He purportedly
magic. He is identified as the possessed supernatural
god of the north powers, which he used to
Hei Di (黑帝 “Black Emperor”) help the poor and stand up
and is particularly revered by to injustice. However, he
martial artists. He is the patron was also known for his wild
god of Hebei, Henan, Manchuria, and eccentric behavior, and
and Mongolia. also for violating Buddhist
monastic rules by consuming
In the Japanese Buddhism alcohol and meat.
Mantra, the god of Bengbu
Beichen sees Bodhisattva, also By the time of his death, Ji
as a hand-held sword, the image Gong had become a folk hero
of a turtle (Xuanwu) (sometimes in Chinese culture and minor
only a large turtle), and the same deity in Chinese folk religion.
as the Emperor of Zhenwu, is He is mentioned by Buddhists
regarded as the same god. in folktales and kōans and
sometimes invoked by oracles
真 to assist in worldly affairs.

武 济





JI GONG
ZHEN WU EMPEROR

20

WHAT TESTS AND TRAINING
PASSED AFTER THE SELECT

Those who are selected
to enter the training
stage are called
"生乩Sheng Ji".

To become a
" 熟乩Shou Ji" who
can really do things,
they have to go
through a long test.

熟乩

-

Shou Ji
refers to the
skilled Ji Tong
who can complete
the ceremony
independently.

生乩

-

Shen Ji refers to
the beginners of
JI Tong who are
trained to learn.

G WILL BE 21
TION?
SEVEN CATEGORIES

抓乩ZHUA JI

训乩XUN JI

坐禁ZUO JIN

出禁CHU JIN

领旨LING ZHI

装金身SET GOLDEN BODY

辞祖CI ZU

抓 22
乩 "Zhua Ji (the catch)" is the first contact
with the gods. It may be a sudden "Qi Ji
(the possess of god)", being asked in a
dream, and being told by other Ji Tong. The
representative is indeed instructed by the
gods to obtain a ticket to become a Ji Tong.

ZHUA
JI

训 23
乩 Then enter the "Xun Ji (training)" stage,
the selected person may enter the
XUN possessed state at any time, and it gets
JI more and more intense. This process is a
training given by God to train Ji Tong's
physical and mental state.

Besides, Ji Tong of the “Xun Ji” stage will
also need to learn how to write spells, walk
the gods, and practice of using ‘Wu Bao (the
five treasures)’. Some people are passed
down by the gods in meditation or dreams.

Only the one who has strong physical and
mental has the ability to become a god's
spokesperson. The different gods, the
training and the test for Ji Tong are also
different. Each person's training has a
different process.

The length of the “Xun Ji” stage will
increase with the individual’s mentality
towards becoming a Ji Tong. Most of them
will take several years. It takes even more
than ten years for Ji Tong to complete this
stage. Because it is a state that ordinary
people can’t imagine, it needs to face the
great pressure of body and mind, and it is
very hard.

Until the physical and mental state is stable
and there is a certain sense of identity with
the gods, it will enter the next state, “Zuo
Jin(sitting ban)”.

24


禁ZUO

JIN

The "Zuo Jin" is to test the Ji Tong's endurance,
personality, and conduct. From this stage, it
can be changed from "Shen Tong" to "Shou
Tong". The time of each person's "Zuo Jin" is
different. During this period, they will sit under
the god table or in the temple, and they will be
a vegetarian diet, diet, or even only drinking
water, not eating anything, etc.

25


禁CHU

JIN

After the end of the "Zuo Jin", you will be able
to "Chu Jin(prohibit)" the initial exhibition
of god, including Kai Bao (the first "Wu Bao
(five treasures)" to exorcise evil spirits, show
great powers), and over-fire (walking barefoot
through the charcoal fire, representing the
body and mind have been completely purified
), "open mouth" (formally starting to work for
god) and other ceremonies.

领 LING 26
旨 ZHI

After "Chu Jin", Ji Tong is able to "Ling Zhi (receive
the purpose)", and need to ask the gods to have a
"certification" for the believers before begin to ask
questions.

装 SET
金 GOLDEN
BODY



Sculpt the gods to install
the "golden body", to place in a temple.

辞 CI
祖 ZU

Lastly, Ji Tong needs to "Ci Zu(resign the
ancestors)" - Ji Tong can only become a
spokesperson for the gods after the ancestors
agreed with it.

F27 rom "Shen Ji"
to "Shou Ji", the
training process

for Ji Tong is
quite hard and

solid.It is not
easy to be a
spokesperson
for the gods.

HOW DOES THE
JI TONG PAS28 SES THE
INSTRUCTIONS OF
THE GODS?

ZHUO TOU

is a person who helps a Ji
Tong to translate a message

next to the god table.

Sometimes the words of a Ji Tong are vague and difficult
to understand2, 9so the Zhuo Tou is needed to explain

and translate the instructions of the gods. To properly
communicate the will, the Zhuo Tou himself needs to has

a good knowledge of literary knowledge and familiarity
with religious affairs.




准30

PREPARATION

31

32

凤 PHOENIX
WINGS
翅 PURPLE
紫 GOLD

金 CROWN



肚 DUDOU


神 GOD
袍 CLOAK

双 DOUBLE
DRAGON
龙 SKIRT



服33

When the god possesses, Ji Tong
needs to put on costumes that
represent the god. All costumes
are worn according to the image
of god, and they are all made
exquisitely. Usually, the name
of the god will be sewn on the
costume. Fun fact is that Ji Tong
can not wear the costume when
he is not possessed, otherwise,
he will be punished by the god.
OD’S COSTUME

THIN

34

大金

GOLD PAPERS

香烛JOSS STICKS
CANDLES 蜡烛



NGS TO PREPARE
35

盖章 STAMP
FASO
用 法索
毛笔 CALLIGRAPHY BRUSH
红墨 RED INK

FASO36
FASO
FASO
FASO
FASO
FASO
FASO
FASO
FASO
FASO

法 FASO
索 FASO

法37


Faso, also known as "Fa Sheng(rope)" and "Jing Bian(whip)", is used by
Ji Tong in conducting rituals such as exorcism. Its overall shape is the
shape of the simulated snake.
The shape and production of Faso are mainly divided into three parts:
head, body and tail. The snakehead is made of wood (with mahogany
or eucalyptus) or rattan, slightly distorted to express the snake-
like appearance (nowadays there is also dragon head appearance),
engraving the gossip, Taiji pattern or the word "王" on the top of the
head. And painted with coloured lines, lacquer, etc.; under the plaque,
decorated with a pattern or rune connected by the Big Dipper.
Some are more refined one, it will also engrave a half of the ghosts
to reveal the outside of the snake's mouth, to show the meaning of
"swallowing the ghosts", showing that the demon goblins are swallowed.
In the production of the snake body, the traditional use of ramie silk as a
woven material, today is replaced by cotton rope. The snake tail is also
composed of a five-colour rope or a red rope. The length of the Faso is
normally in one-foot, three-foot, and seven-foot to twelve-foot.
Faso is mainly used in so-called stunned, "sacrificial" and other common
rituals, mostly for the worshippers to exorcise rituals, disasters, and
ethics, with rituals for disaster relief.

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RRRRRRRRRRRRRRRR EEEEEEEEEEEEEEEE SSSSSSSSSSSSSSSS五五五五五五五五五宝宝宝宝宝宝宝宝宝39 五宝 五宝
五宝 五宝
五宝 五宝
五宝 五宝
五宝 五宝
五宝 五宝
五宝 五宝
五宝 五宝
五宝 五宝

40

Before Qi Ji, Ji Tong will pray
and inform the god to let the
whole process go on smoothly.

INFORMING GOD 41






42

At the beginning of Qi Ji, staffs
will burn Gan Wen Yan and drum

loudly. When Ji Tong wants to
start Qi Ji, he will feel the God

approaching, and he will use
the “Gan Wen Yan” to make the
God possess into Ji Tong’s body

faster. Besides, it is also used
for cleaning spirits, avoiding the

involvement of unclean spirits.

43

In the other 迎神
hand, drumming
is mainly to
welcome God.
At the same
time, the staffs
will also sing the
spell of inviting
God loudly.

WELCOMING GOD

INVITING GOD
44




45

When ready to be possessed by the gods,
Ji Tong will sit on the chair with three joss
sticks in his hand. Keeping himself calm and
has nothing in mind. Through the whole
process, Ji Tong must fully believe in God and
willing to give the body to God completely.

请 拜请花果46 山上大圣王
神 水濂洞中洞门开

咒 本是如来一点血
SPELL OF INVITING GOD 天上无桥吾也过
吾奉祖师传正法
花果山上真显现
八九元光吾也变
水晶宫内取宝器
百万天兵吾不怕
五指山上见世界
七十二劫吾也过
西天取经听讲法
弟子一心专拜请
神兵火急

王 花果圣王47 展神通
洞内圣者两平排
花果山上化现身
地下无路吾也行
万般变化也腾空
水濂洞中自为王
腾云驾雾上半天
杀到上界闹天宫
阎罗殿前展威风
保奉吾师往西方
妖精鬼怪尽惊亡
飞云走马见唐王
齐天大圣降临来
急如律令

48

49

起50

QI JIGOD POSSESS


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