本文企圖描述並探究一群王母信仰者，如何跟從靈知的神話敘述以及朝聖相關儀式再造王母信仰聖地──崑崙山──的過程。位於台灣中部的一間王母廟──玉世宮，自2010年至2012年，每年帶領信眾到大陸青海崑崙山朝聖，爾後在台灣再造一座崑崙山並將其設置於玉世宮內。這個再造聖地可被視為地理與物質，同時也是神話與想像的匯聚之地。本文透過報導人的訪談與參與觀察等資料，從以下兩方面分析聖地再造的宗教意義。一方面，從比較宗教的觀點，不同宗教文化對於神聖空間的具顯有積極（肯定）或消極（否定）的認知與理解。對玉世宮來說，神聖空間是信仰者認為母神臨在具現的重要方式，而神聖空間的建立是信仰者透過身體實踐體現信仰虔敬與奉獻的方式，整體為「神話－身體－空間」三者體現人神之間的動態關係。再者，從這個田野例子中，顯然空間的物質具象化，意即神靈的具現一處（emplacement）不僅在宗教上具有實踐意義，同時藉由建造新聖地，亦重新建構了新的神聖歷史脈絡，同時，也建立該廟宇去地域性脈絡的權威性，亦為建立起該信仰群體在台灣王母信仰文化中的認同與位置。

This article attempts to describe and explore how the followers of Xi Wang Mu (Queen Mother of the West) re-created the sacred place “Kulun” in Yu Shi Palace (or Jade World Palace)－a temple located in the middle of Taiwan. After the medium acquiring the creation myth of the Mother Goddess through spiritual vision, the followers initiated the pilgrimages to Mt. Kulun in Qing Hai Province of Mainland China once a year since 2010 to 2012, conducting specific ritual of obtaining soil and water on the sacred site, and with those material building another Kulun sacred realm in Taiwan. The newly built Kulun in the Palace can be seen as the confluence of geographical and mythological as well as imaginary and materialized place. With analysis based on informers’ description about the pilgrimage experiences and the researcher’s participating observation of Kulun’s construction process, the implication of the religious practice is revealed in two aspects: firstly, from comparative perspective, different religious cultures locate their tendency toward sacred space between the spectrum between negative and positive ends. Sacred space is the prominent manifestation of Mother Goddess’ presence for the religious group. Building the sacred place not only could be regarded as the crucial devotional practice deriving from followers’ piety but also demonstrates through mythology-body-space the three dimensions the dynamic human-divine relationship. Secondly, through emplacing of the divine’s presence, the religious group recontextualizes its sacred history of the temple’s spiritual origin and claims its de-localized authority, which helps to make the identification and position in Wang-Mu belief community in Taiwan.