寶卷受眾的性別身分的問題一直以來是中國民間宗教研究的關注點之一，女性在泰山女神信仰中的角色也值得更多討論。作為明清以來華北地區最受崇拜的神祇之一，泰山娘娘以保佑生育著稱，學界多突出泰山娘娘作為生育女神的母性一面，並認為其信徒多為祈求生育的婦女。本文通過對泰山娘娘信仰中的朝山進香實踐中的香客的性別身分、泰山娘娘相關寶卷的實際和目標受眾的性別身分的梳理，釐清了進香實踐中更為豐富的性別內涵。其後，本文轉而討論中國宗教研究中衡量人神關係的理論視角，將泰山娘娘信仰和相關寶卷中的實踐納入強調培養一對一的親密關係的維度討論，並具體說明泰山娘娘相關寶卷是如何為香客展示一系列與泰山娘娘互動和模仿泰山娘娘的身體實踐。其中，寶卷中所倡導的模仿性實踐以泰山娘娘的成神之旅和香客的進香過程為比喻，將在身體內部景觀的存思遨遊、朝山進香、遊山觀景的實際旅程和繡製、繪畫泰山娘娘形象的身體實踐平行起來。在說明不同性別群體在泰山娘娘信仰實踐中都有所參與的前提下，本文將寶卷關於「天下男女來進香」的呼籲解讀為超越性別的包容性、普世性的追求。這種包容性給予了面對諸多限制的明清女性開拓更大的社會和個人空間和追求宗教超脫的機會。

The gender identity of precious scrolls audiences has long been a leading question in studies of Chinese popular religions, while women’s roles in the cult of the Goddess of Mount Tai (the Lady of Mount Tai) deserve further discussion. As one of the most popular deities in the North China Plain since late imperial times, the Lady of Mount Tai has gained renown for her efficacy in reproduction and childrearing. Scholars therefore highlight her maternal aspects, and assume that her devotees are primarily women who pray for childbirth. I explore a more nuanced reading of this cult’s gender aspects as seen in pilgrimages to the Lady by discussing pilgrims’ gender identities as well as the distinction between the intended and actual audiences of precious scrolls about the Lady. In addition, I review theories about deity-human relationships in studies of Chinese religions, and propose to discuss practices in the Lady of Mount Tai cult through a theory that highlights intimacy in such relationships. This paper also showcases how precious scrolls about the Lady demonstrate bodily practices that interact with and emulate her. In the case of emulative practices in precious scrolls, I demonstrate a metaphoric parallel between the journey of the Lady becoming a goddess and the pilgrimage of a worshipper, where the alchemic visualization in the inner body, the actual travel experience of pilgrimage, and the bodily practices of embroidering and painting the image of the Lady are woven together. Taking account of both male and female participation in the cult of the Lady of Mount Tai, I interpret the exhortation about “Men and women in the world, go on pilgrimage” in precious scrolls as an inclusive, universal appeal that transcends gender. This inclusivity gave women who faced more constraints in late imperial society possibilities to carve out a broader social and personal space, and to pursue religious transcendence.