本文以山东省昌邑县的神媒群体“顶神的”为研究个案，在日常交流实践中定义和定位“顶神的”这一群体，关注“顶神的”与“师父”的交流，与超自然世界的交流、与内心世界的交流，与“看事儿的”交流、与其他“顶神的”交流的实践过程，记录、描绘了这一群体的内部知识，展现了“顶神的”信仰世界的面貌，分析了在交流过程中讲述和运用的灵验叙事和“佛儿”的策略和规则，探究了“顶神的”在日常生活中建构自身想象和身份权威的方式。 “顶神的”作为一类地方神媒群体，将其信仰价值体系建立在地方传统文化之上。基于三魂七魄的身体观、轮回的生死观、建构出以“神”“仙家”“邪”为主要元素的超自然世界，并形成了实病虚病的疾病观。作为“仙家”信仰的坚定支持者，“顶神的”为人解厄行善积德，追求坐化成仙的终极理想。在与“仙家师父”的交流中，“顶神的”构建出对于超自然世界的认知和内部知识的积累。在与其他“顶神的”交流中，“顶神的”重构地方知识，实现情感交流和价值认同。作为地方文化的传承者和实践者，“顶神的”积极将地方传统文化价值引入到生活世界和信仰实践当中，以鲜活的充满身体经验的灵验叙事，与“看事儿的”交流。但在城镇化过程中，随着传统村落形态变化，权钱逻辑凌驾于传统文化秩序之上，“顶神的”难以维持“文化权威”的身份，“看事儿”逐渐演变成以供需为主要逻辑的交流。在“顶神的”看似繁荣的背后，是背后文化支持体系的悄然改变。

This article attempts to define and position the "DingShende" group in daily communication practice, paying attention to the communication between "DingShende" and "Master", exchanges with the supernatural world, exchanges with the inner world and "KanShide”,the practical process of exchanges and exchanges with other "DingShende".This article records and depictes the internal knowledge of this group, demonstrates the appearance of the "DingShende" belief world, and analyzes the sensational narratives described and applied in the exchange process. Otherwise, This article also explores the strategy and rules of "Foer" ,the ways in which "Gods" built their own imagination and identity authority in their daily lives.The article believes that "Dingshende" as a group of local gods and media groups, establishes its belief value system on top of local traditional culture. Based on the three souls and seven aspects of the concept of life, the concept of life and death of reincarnation, and constructing the supernatural world with "God", "Xianjia" and "Xie" as the main elements, and formed a disease concept of actual disease and disease. As a strong supporter of the “Xianjia” belief, “DingShende” is the ultimate ideal for people to achieve goodness and good morality, and to pursue the ideal of becoming a fairy. In the exchanges with “Master Xianjia”, “Dingshende” constructs the knowledge of the supernatural world and the accumulation of internal knowledge. In communication with other "DingShende", "DingShende" reconstructs local knowledge and realizes emotional communication and value recognition.As the inheritors and practitioners of local culture, "God of God" actively introduces the value of local traditional culture into the life world and practice of faith, and communicates with the "seeing things" with lively narratives full of physical experience. However, in the process of urbanization, with the changes in the shape of traditional villages, the logic of the power of money overrides the traditional cultural order. It is difficult to maintain the identity of “cultural authority” in the “Ding Shen de”, and “Kan Shi de” gradually evolves into supply and demand. The main logical communication. Behind the seemingly prosperous "God of God" is the quiet change of the cultural support system behind it.