Figure 1:
Inviting the Generals of the Five Directions and feeding their stallions.
Figure 2:
Representing auspiciousness, the dragon pays respects to the temple’s deities.
Figure 3:
Weapons used for ritual self-mortification.
Figure 4:
Drawing blood to add efficacy thus rendering material objects sacred.
Figure 5:
Cooperation between religious specialists from the folk and orthodox traditions.
Figure 6:
Taoist priest inviting the Jade Emperor at an external altar.
Figure 7:
Using the power of a talisman and reflected light to ‘open the eyes’ of a deity statue.
Figure 8:
Casting bue to confirm the Jade Emperor has accepted the offerings and invitation.
Figure 9:
Showing gratitude and respect at the Jade Emperor’s altar.
Figure 10:
A temporary palace for the Jade Emperor’s use behind his altar.
Figure 11:
Removed from the Jade Emperor’s palace, Qilin Caishen will draw wealth into the temple over the coming year.
Figure 12:
Summoning deities to guard the pingan bridge and surrounding ritual space.
Figure 13:
The candle in water representing the light of the moon on a stream.
Figure 14:
Jigong leads temple members over the bridge.
Figure 15:
Zhong Tan Yuan Shuai bestowing blessings through his flag.
Figure 16:
Tishen providing participants a proxy self in the spirit world.
Figure 17:
Qi or aura cleansing to conclude the pingan bridge rituals.
Figure 18:
Desacralising the pingan bridge.
Figure 19:
Guan Yin as tranced through her tang-ki offers sagely advice.
Figure 20:
Placing a dot of cinnabar solution on ritual items to add efficacy.
Figure 21:
Di Ya Pek with his ghost catching chain blessing sacks of rice.
Figure 22:
Martel Cordon Bleu: Underworld deity’s drink of choice.
Figure 23:
Accommodation for ancestral spirits.
Figure 24:
Twelve of the City God’s scribes were placed on each side of the Underworld tent.
Figure 25:
Money and food for the ancestral spirits.
Figure 26:
Liturgical chant to bring blessings to devotee’s ancestors.
Figure 27:
The food will be transformed through immolation, thus releasing its spiritual essence.
Figure 28:
Praying to ancestors as their souls are ‘sent off’ to the spirit world.
Figure 29:
As the house burned, the souls within departed.
Figure 30:
Money and food for use in the afterlife.
Figure 31:
The winning bidder carrying off the ‘Urn of Prosperity’.
Figure 32:
Preparing to ‘send off’ the stallions belonging to the Generals of the Five Directions.
Figure 33:
Burning money as wages for the General’s troops.
Figure 34:
A migrant worker watching the flames die down.
图一：
邀请五营将军并喂饱他们的战马.
图二：
代表吉祥的舞龙来敬奉庙宇的神.
图三：
自我鞭笞的兵刃法器.
图四：
带乩童血的鲨鱼棍.
图五：
正统道教道士与民间道士的合作.
图六：
乩童在外面的祭坛恭请玉皇大帝.
图七：
用镜子反射到神像上来 “开光点眼”.
图八：
再掷杯筊来确定玉帝已经接受了供奉之物.
图九：
在玉帝的祭坛表达敬意和谢意.
图十：
在玉帝的祭坛后面是其临时所用的宫殿.
图十一：
预示来年财源滚滚的麒麟财神.
图十二：
求神灵保佑平安桥和周边举行仪式的地方.
图十三：
在水里的油灯代表月光洒在洒在河里.
图十四：
济公引导教众过河.
图十五：
中坛元帅挥舞旗子给过桥的人降福.
图十六：
在灵界替代参与者本人的 “替身”.
图十七：
在平安桥仪式中清除气味的步骤.
图十八：
拆除平安桥.
图十九：
附身在乩童身上的观音在接受信众的咨询.
图二十：
点朱砂来加增灵验度.
图二十一：
二伯爷用捉鬼链给米袋施福.
图二十二：
二伯爷在喝蓝带马爹利.
图二十三：
安置等待超度灵魂的纸屋.
图二十四：
阴间帐篷的两侧分别摆放 12 个城隍神的助手.
图二十五：
食物和纸钱：给祖先的供物.
图二十六：
道士们在为信众的祖先化孽祈福.
图二十七：
食物会被焚烧使祖先的灵魂回到冥界.
图二十八：
当祖先的灵魂回到冥界时为他们诵经祈祷.
图二十九：
纸楼点燃，其内的灵魂也就回到冥界.
图三十：
在阴间使用的钱和食物.
图三十一：
赢得竞拍者捧着旺财炉.
图三十二：
准备为五方大将的战马饯行.
图三十三：
烧纸钱作为给大将的犒劳.
图三十四：
一位移民的劳工观看火焰熄灭.