做爲神、鬼，或祖靈的代言人，靈媒是中國宗敎或臺灣民間信仰中源遠流長的 宗敎角色。他（她）們沒有隨著社會的理性化、現代化或國家化而消失，反而與這 幾個過程形成一種有趣而深富意義的並置與互動。民國七十七年，臺灣第一個由靈 乩組成的團體「梅花聯盟同心會」成立。次年，經內政部建議更名爲「中華民國靈 乩協會」，正式成爲宗敎社團。靈乩協會的成立一方面是靈乩首度企圖以協會的組 織方式彼此串聯，以「神職人員」自我界定，並提昇此宗敎角色之品格與r靈質」 的嘗試；另一方面也表達了靈乩如何以其獨特的宗敎視野，結合傳統文化資源以 及現代敎育的設計，回應臺灣社會當前的政治處境與道德困境。本文以歷史書寫的 架構來理解靈乩協會成立初期的宗敎實踐(道德紮根運動、會合演義、護國安靈法 會、神州之旅)，分析靈乩協會如何在其宗敎關懷中進行其獨特的文化書寫與記憶 形塑，他們的觀點又如何同時複寫而又扭轉了官方的國家論述。靈乩協會模擬國家 論述的發展目的論（telos of development),將靈乩自身寫入文明進程（化解共 業，進入民權時代)。當靈乩協會將自身宗敎傳統的救贖視野巧妙地編織入官方的 啓蒙進步論述時，它旣不是對國家論述的直接顚覆，也不能單純地理解爲國家論述 對宗敎論述的收編。在宗敎追求圓滿救贖的視野中，靈乩的宗敎論述對當前政治境 況不但提出一個間接的批判，也呈現了宗敎理解架構如何爲當代心靈提供國家論 述無法提供之歷史文化視野。

This article explores how mediums in contemporary Taiwan engage themselves in the complicated project of modernity. In 1989—around the period when the government lifted martial law—a group of mediums founded their own association. This move represented the conscious self-recognition of a time-honored religious professional who strives to come to terms with modern frame of professionalization. This article explores the intertwining of religious mission and Nationalist concern through its consideration of the association’s religious practices and activities, including the Moral Maintenance Movement it promoted, the mediums，meeting for visits by the spirits, the ritual of national protection and spiritual appeasement, and a pilgrimage the mediums made to the Mainland. This article argues that the association writes itself into the official discourse kaleidoscopically, creating a new topography by rearranging available fragments of that discourse. This practice neither reiterates the dominant discourse nor invents a new one; the association’s historical writing constitutes an exercise of reflexive thinking within the structure of normative codes and power relations.