Detailed Introduction
Spirit mediums (jitong, also called "tongji" or "lingji") are the most mystically charged figures in Taiwanese folk religion. They are believed to be the earthly spokespersons of the gods, capable of allowing deities to inhabit their bodies during specific rituals (called "qiji" or "jiangjia" -- entering trance or divine descent) to transmit divine decrees, cure ailments, dispel misfortune, and offer guidance.
What Is a Jitong?
"Ji" refers to a medium through which divine spirits descend, and "tong" means pure and undefiled. A jitong is a mortal selected by a deity to serve as their spokesperson, regardless of gender or age. The selection process is typically involuntary -- the person may suddenly exhibit unusual behaviors (such as unexplained trembling, speaking unusual words, or dreaming repeatedly of a specific deity summoning them). After confirmation by a temple ritual master, the person is recognized as having been "chosen" by a particular deity. This is followed by a training period ("xun ji") during which the medium learns to stably receive divine descent.
The Trance Ritual
The trance ritual usually takes place at temples during specific occasions (deity birthdays, temple procession festivals, or worshipper consultation sessions). The ritual master initiates the ceremony through chanting, bell-ringing, and incense-burning. Under the master's guidance, the medium gradually enters a trance state. Once in trance, the medium's words and actions are believed to no longer be their own but rather controlled by the deity -- their voice may change, their expression may become stern or compassionate, and their speech may shift to classical Chinese or ancient dialects.
The Five Ritual Implements (Cao Wu Bao)
The most widely known characteristic of Taiwanese jitong is the practice of "cao wu bao" -- using ritual implements for self-mortification while in trance:
- Seven Star Sword: A short sword used to strike the back or chest.
- Shark Sword (shark tooth club): A weapon made of shark teeth used to strike the forehead or back, drawing blood, though the medium reportedly feels no pain.
- Bronze Rod: A bronze staff used to strike the body.
- Spiked Ball (wolf-tooth mace): A ball covered in iron spikes, used to strike various parts of the body.
- Moon Axe: An axe-shaped implement used to strike with the flat surface.
The purpose of this practice is believed to be purifying ritual implements or consecrating talismans with the medium's blood, and also serves as a demonstration of the deity's power. Notably, not all jitong practice self-mortification; many convey divine messages through speech alone (known as "wen ji" or literary mediums), while those who practice self-mortification are called "wu ji" (martial mediums).
The Interpreter (Zhuotou)
During trance, the medium's language is often obscure and difficult to understand (it may be in classical Chinese, local dialects, or garbled speech), so a "zhuotou" (interpreter, also called a "translator" or "ji jiao") assists by translating nearby. The interpreter is typically an experienced elder devotee or ritual master who can decipher the medium's speech and gestures, translating the deity's message into modern language that worshippers can understand. The role of the interpreter is crucial; a skilled interpreter makes the consultation process smooth and convincing.
The Consultation Process
When worshippers consult the jitong, they typically first offer incense and cast moon blocks to confirm the deity agrees to conduct consultations, then queue to wait their turn. Consultation topics include: physical health, marriage and relationships, career and finances, household feng shui, children's education, and more. The jitong (through the interpreter's translation) provides specific advice and may sometimes prescribe a "medicine poem" (a prescription primarily composed of Chinese herbal ingredients) or instruct the worshipper to undergo specific rituals (such as jigai, Tai Sui pacification, etc.).
Social Role and Controversy
The role of the jitong in Taiwanese society is complex and nuanced. For devout believers, the jitong represents the compassionate embodiment of the deity, an important channel providing psychological comfort and life guidance. Critics, however, suggest that some mediums may exploit worshippers' trust for personal gain. In contemporary society, the jitong culture is undergoing transformation -- some temples have established more transparent consultation systems, and academic researchers are studying the trance phenomenon from anthropological and psychological perspectives. Regardless of one's position, jitong culture, as a vital component of Taiwanese folk religion, carries centuries of historical memory and folk wisdom.