本文以比較宗教的方法來詮析新臺灣全真道復興運動。對照十二 世紀早期全真道的修真模式，本研究是以「模式框架」為核心，以神 秘主義（mysticism）與自我轉化（self-transformation）為架構，標舉宜蘭太白山莊嚴道場莊涵陽父子與土城臺灣全真仙觀巫平仁為實例，依 照孔思奇（Louis Komjathy）所列的煉丹與默修兩種不同的煉養模式， 進行深度調查研究得知：無論煉丹或默修模式，在煉養過程中，都會 有「神秘經驗」（mystical experience）及神通異能的出現。類比於早期 全真道，本文將遇神、見神（神仙）的神秘經驗，視為修行過程的一 種「通靈現象」，而此一現象也通常會是其修行的重要轉折。至於深度 定靜後也伴隨著「神通」的產生，這些「神通」的出現可視為修行有成的一種徵驗（signs of proof ）。另外，煉丹模式還有「陽神」（yang shen/ yang spirit）的出現，孔思奇和斯蒂芬•埃斯克爾德森（Stephen Eskildsen）將修煉家「出陽神」，視為是內丹修煉的究竟境界。本文認為「出陽神」 並非內丹修煉的究竟境界，而只將它視為一種「宗教的修行實踐」 （religious praxis）的圓成，進而作為濟生度幽的生命轉化技藝。

Through comparative religion methodologies, this paper analyzes the new revival movement of Quanzhen Daoism in Taiwan. In contrast with studies on the cultivation models of early 12th century Quanzhen Taoism, this paper centers on the “model framework,” and, with mysticism and self-transformation as structuring models, takes up the examples of Zhuang Hanyang 莊涵陽 and his son at the Yilan’s Zhuangyan Sanctuary from Mount Taibai and Wu Pingren 巫平仁 of Tucheng’s Quanzhen Transcendent Temple of Taiwan. In light of the different modes of alchemy and meditation enumerated by Louis Komjathy, an in-depth investigation study was conducted, which offered this conclusion: regardless of the mode of alchemical or meditation practice, participants all asserted the emergence of “mystical experiences” and the extraordinary capacity to commune with the divine. Analogous to studies on early Quanzhen Taoism, this article regards the mysterious experience of encountering a god or seeing a god (or transcendent being) as a kind of “mystical phenomenon” that emerges during the process of cultivation. This phenomenon is usually an important turning point in the practice. The generation of “divine connections,” those which accompany a state of deep tranquillity of the mind, can be regarded as a sign of validation. In addition, the alchemical model of practice often is aimed at bring about the emergence of “yang spirit” (yangshen 陽神), which Louis Komjathy and Stephen Eskildsen regard as the ultimate state to be attained with such practices. This article argues that the emergence of “yang spirit” should not be considered the ultimate goal of such practices, but instead the attainment of a kind of “religious praxis,” which thereafter serves as a form of life-transformative expertise that can be used to aid the living and save the dead.