[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-chinese-metaphysics":289,"event-categories-zh":574,"site-settings":817,"node-zh-chinese-metaphysics\u002Fdivination-arts\u002Forigins-history":859,"live-course-events":886},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":572,"footer":573},[292],{"to":188,"label":189,"label_zh":190,"children":293},[294,324,354,384,414,448,482,512,542],{"to":193,"label":194,"label_zh":195,"children":295},[296,300,304,308,312,316,320],{"to":297,"label":298,"label_zh":299},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Forigins-early-history","Origins & Early History of Yin-Yang Thought","陰陽觀念的來歷",{"to":301,"label":302,"label_zh":303},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fmeaning-of-yin-and-yang","The Meaning of Yin and Yang","陰陽的含義",{"to":305,"label":306,"label_zh":307},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Ffive-phases","The Five Phases: Wood, Fire, Earth, Metal & Water","五行：五種執行",{"to":309,"label":310,"label_zh":311},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fgenerating-controlling-cycles","The Generating & Controlling Cycles","相生與相剋",{"to":313,"label":314,"label_zh":315},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fcorrelative-cosmology","Correlative Cosmology: Body, Seasons & the Cosmos","天人相應：關聯宇宙論",{"to":317,"label":318,"label_zh":319},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fin-the-metaphysical-arts","Yin-Yang & the Five Elements in the Metaphysical Arts","陰陽五行在術數中的應用",{"to":321,"label":322,"label_zh":323},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fkey-sources-further-reading","Key Sources & Further Reading","參考文獻與延伸閱讀",{"to":197,"label":198,"label_zh":199,"children":325},[326,330,334,338,342,346,350],{"to":327,"label":328,"label_zh":329},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Forigins-history","Origins and History of the Chinese Sexagenary Cycle","中國干支與六十甲子的起源和歷史",{"to":331,"label":332,"label_zh":333},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ften-heavenly-stems","The Ten Heavenly Stems: Names, Five Phases and Meanings","十天干：名稱、五行屬性與含義",{"to":335,"label":336,"label_zh":337},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ftwelve-earthly-branches","The Twelve Earthly Branches: Animals, Hours, Months and Meanings","十二地支：生肖、時辰、月份與含義",{"to":339,"label":340,"label_zh":341},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fsixty-year-jiazi","The Sixty-Part Jiazi Cycle: How Stems and Branches Combine","六十甲子：天干地支如何組合成六十迴圈",{"to":343,"label":344,"label_zh":345},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fstems-branches-yin-yang-five-phases","How Heavenly Stems and Earthly Branches Encode Yin–Yang and the Five Phases","天干地支如何結合陰陽五行",{"to":347,"label":348,"label_zh":349},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fin-the-metaphysical-arts","How Ganzhi Is Used in BaZi, Feng Shui, Date Selection and Other Arts","干支如何應用於八字、風水、擇日與其他術數",{"to":351,"label":352,"label_zh":353},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fkey-sources-further-reading","Heavenly Stems, Earthly Branches and Ganzhi: Sources and Further Reading","天干地支與干支歷的重要資料和延伸閱讀",{"to":201,"label":202,"label_zh":203,"children":355},[356,360,364,368,372,376,380],{"to":357,"label":358,"label_zh":359},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Forigins-history","Origins and History of Chinese Feng Shui","中國風水的起源與歷史",{"to":361,"label":362,"label_zh":363},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fqi-compass-two-schools","Qi, the Feng Shui Compass and the Two Schools","風水中的氣、羅盤與形勢理氣之分",{"to":365,"label":366,"label_zh":367},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fform-school-landscape","Feng Shui Form School: How Landscapes Are Read","風水形勢派：如何觀察山水與地形",{"to":369,"label":370,"label_zh":371},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fcompass-school-luopan","Feng Shui Compass School: How the Luopan Is Used","風水理氣派：羅盤如何用於方位判斷",{"to":373,"label":374,"label_zh":375},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fdwellings-and-graves","Feng Shui for Homes and Graves: Yangzhai and Yinzhai","陽宅與陰宅風水：住宅和墓葬有何不同",{"to":377,"label":378,"label_zh":379},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fmodern-world","Feng Shui Today: Homes, Cities, Design and Cultural Practice","今日風水：住宅、城市、設計與文化實踐",{"to":381,"label":382,"label_zh":383},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fkey-sources-further-reading","Chinese Feng Shui Sources: Classical Texts and Further Reading","中國風水資料：經典文獻與延伸閱讀",{"to":205,"label":206,"label_zh":207,"children":385},[386,390,394,398,402,406,410],{"to":387,"label":388,"label_zh":389},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history","History of BaZi and the Four Pillars of Destiny","八字與四柱命理的起源和歷史",{"to":391,"label":392,"label_zh":393},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fbuilding-the-chart","How a BaZi Chart Is Calculated: The Four Pillars and Eight Characters","八字命盤如何排定：四柱八字的計算方法",{"to":395,"label":396,"label_zh":397},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fday-master-ten-gods","The BaZi Day Master and Ten Gods: A Relationship Guide","八字日主與十神：命盤關係如何分類",{"to":399,"label":400,"label_zh":401},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Ffive-phase-balance","How BaZi Charts Are Read: Five-Phase Balance and the Useful God","八字命盤如何解讀：五行平衡與用神",{"to":403,"label":404,"label_zh":405},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fluck-pillars-annual-influences","BaZi Luck Pillars and Annual Influences: How Time Is Read","八字大運與流年：命盤如何推移時間",{"to":407,"label":408,"label_zh":409},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fin-practice","BaZi Readings Today: Interpretation, Responsibility and Limits","今日八字解讀：意義、責任與界限",{"to":411,"label":412,"label_zh":413},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fkey-sources-further-reading","BaZi Sources: Classical Texts, Commentaries and Further Reading","八字資料：經典、註疏與延伸閱讀",{"to":209,"label":210,"label_zh":211,"children":415},[416,420,424,428,432,436,440,444],{"to":417,"label":418,"label_zh":419},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Forigins-history","History of Zi Wei Dou Shu: Origins, Legends and Documented Evidence","紫微斗數的起源與歷史：傳說、文獻與可考證據",{"to":421,"label":422,"label_zh":423},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ftwelve-palaces","The Twelve Palaces of Zi Wei Dou Shu: A Guide to the Life Domains","紫微斗數十二宮：命盤生活領域完整指南",{"to":425,"label":426,"label_zh":427},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fthe-stars","Zi Wei Dou Shu Stars: The Fourteen Major Stars and Their Meanings","紫微斗數星曜：十四主星及其含義",{"to":429,"label":430,"label_zh":431},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fcasting-and-reading","How a Zi Wei Dou Shu Chart Is Cast and Read","紫微斗數如何排盤與解讀",{"to":433,"label":434,"label_zh":435},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ffour-transformations","Zi Wei Dou Shu Four Transformations: How the Chart Moves Through Time","紫微斗數四化：命盤如何隨時間變化",{"to":437,"label":438,"label_zh":439},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fin-practice","Zi Wei Dou Shu Readings Today: Interpretation, Responsibility and Limits","今日紫微斗數解讀：意義、責任與界限",{"to":441,"label":442,"label_zh":443},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fkey-sources-further-reading","Zi Wei Dou Shu Sources: Classical Texts, Schools and Further Reading","紫微斗數資料：經典、流派與延伸閱讀",{"to":445,"label":446,"label_zh":447},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fglossary","Zi Wei Dou Shu Glossary: Palaces, Stars, Transformations and Time Cycles","紫微斗數術語表：宮位、星曜、四化與時間週期",{"to":214,"label":215,"label_zh":216,"children":449},[450,454,458,462,466,470,474,478],{"to":451,"label":452,"label_zh":453},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Forigins-history","Origins and History of Chinese Date Selection","中國擇吉的起源與歷史",{"to":455,"label":456,"label_zh":457},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fthe-almanac","The Chinese Almanac: How the Tongshu Guides Everyday Dates","通書：中國人的日用擇日指南",{"to":459,"label":460,"label_zh":461},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcyclical-qualities","How Chinese Calendars Describe the Qualities of Days","中國曆法如何描述日子的週期屬性",{"to":463,"label":464,"label_zh":465},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fstars-and-officers","Auspicious Stars and Day Officers in Chinese Date Selection","擇吉中的吉星、值日神與神煞",{"to":467,"label":468,"label_zh":469},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fchoosing-a-date","How Chinese Date Selection Works in Practice","中國擇日的實際操作",{"to":471,"label":472,"label_zh":473},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcultural-meaning-and-responsible-practice","Chinese Date Selection: Cultural Meaning and Responsible Practice","中國擇日的文化意義與負責任實踐",{"to":475,"label":476,"label_zh":477},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fkey-sources-further-reading","Chinese Date Selection: Key Sources and Further Reading","中國擇日的重要資料與延伸閱讀",{"to":479,"label":480,"label_zh":481},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Ftwenty-four-solar-terms-seasonal-time-chinese-calendar","The Twenty-Four Solar Terms: Seasonal Time in the Chinese Calendar","二十四節氣：中國曆法中的季節時間",{"to":218,"label":219,"label_zh":220,"children":483},[484,488,492,496,500,504,508],{"to":485,"label":486,"label_zh":487},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Forigins-history","Origins and History of Chinese Physiognomy","中國相術的起源與歷史",{"to":489,"label":490,"label_zh":491},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fface-reading","Chinese Face Reading (Mianxiang): Methods, Meanings and Limits","中國面相術：方法、含義與侷限",{"to":493,"label":494,"label_zh":495},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fpalm-reading","Chinese Palm Reading (Shouxiang): Traditions, Methods and Limits","中國手相術：傳統、方法與侷限",{"to":497,"label":498,"label_zh":499},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-practice","Chinese Physiognomy in Practice Today: Readings, Apps and Risks","當代中國相術：看相、應用程式與風險",{"to":501,"label":502,"label_zh":503},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fhistory-interpretation-and-context","How to Interpret Chinese Physiognomy Responsibly","如何負責任地理解中國相術",{"to":505,"label":506,"label_zh":507},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-culture","Chinese Physiognomy in History, Literature and Everyday Culture","中國相術在歷史、文學與日常文化中",{"to":509,"label":510,"label_zh":511},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading","Chinese Physiognomy: Primary Sources and Further Reading","中國相術的重要資料與延伸閱讀",{"to":222,"label":223,"label_zh":224,"children":513},[514,518,522,526,530,534,538],{"to":515,"label":516,"label_zh":517},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Forigins-history","Origins and History of Chinese Divination","中國占卜的起源與歷史",{"to":519,"label":520,"label_zh":521},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Foracle-bones","Chinese Oracle Bones and Turtle-Shell Divination","中國甲骨與龜卜：商代占卜和早期文字",{"to":523,"label":524,"label_zh":525},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fyijing-milfoil","The Yijing and Milfoil Divination: How Hexagrams Are Cast and Read","《易經》與筮佔：卦象如何生成與解讀",{"to":527,"label":528,"label_zh":529},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fcoins-and-lots","Chinese Coin Divination and Temple Lots: Methods and Meaning","中國錢佔與求籤：方法、解讀與文化意義",{"to":531,"label":532,"label_zh":533},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fin-practice","Chinese Divination in Practice Today: Consultations, Apps and Risks","當代中國占卜：諮詢、應用程式與風險",{"to":535,"label":536,"label_zh":537},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fmeaning-reflection-and-responsible-practice","How to Use Chinese Divination Responsibly","如何負責任地使用中國占卜",{"to":539,"label":540,"label_zh":541},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fkey-sources-further-reading","Chinese Divination: Primary Sources and Further Reading","中國占卜的重要資料與延伸閱讀",{"to":226,"label":227,"label_zh":228,"children":543},[544,548,552,556,560,564,568],{"to":545,"label":546,"label_zh":547},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Forigins-history","Origins and History of the Hetu and Luoshu Diagrams","河圖與洛書圖式的起源與歷史",{"to":549,"label":550,"label_zh":551},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fhetu-river-chart","The Hetu River Chart: Numbers, Directions and the Five Phases","河圖：數字、方位與五行結構",{"to":553,"label":554,"label_zh":555},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fluoshu-magic-square","The Luoshu Magic Square: Numbers, Structure and Cultural Meaning","洛書幻方：數字結構與文化含義",{"to":557,"label":558,"label_zh":559},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fnine-palaces","The Nine Palaces (Jiugong): Directions, Time Cycles and Traditional Uses","九宮：方位、時間週期與傳統用途",{"to":561,"label":562,"label_zh":563},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fin-practice","Hetu, Luoshu and Nine Palaces in Practice Today","河圖、洛書與九宮在今天的實際應用",{"to":565,"label":566,"label_zh":567},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fmathematics-tradition-and-interpretation","How to Interpret the Hetu and Luoshu: Mathematics, History and Symbolism","如何理解河圖與洛書：數學、歷史與象徵",{"to":569,"label":570,"label_zh":571},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fkey-sources-further-reading","Hetu, Luoshu and Nine Palaces: Primary Sources and Further Reading","河圖、洛書與九宮的重要資料與延伸閱讀",[],[],{"data":575},[576,612,635,654,675,694,714,732,753,776,798],{"id":38,"uuid":577,"slug":578,"available_locales":579,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":597,"hero_image":3,"hero_image_url":3,"seo_title":602,"seo_description":605,"sort_order":607,"is_active":608,"status":609,"created_at":610,"updated_at":611},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[580,581,582],"en","zh","fr",{"en":584,"zh":585},"Feng Shui Learning","風水課程",{"en":587,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":589,"zh":590},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[593,594,595,596],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[598,599,600,601],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":603,"zh":604},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":587,"zh":606},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":613,"slug":614,"available_locales":615,"name":616,"description":619,"body":622,"path":625,"images":626,"image_urls":627,"hero_image":3,"hero_image_url":3,"seo_title":628,"seo_description":631,"sort_order":607,"is_active":608,"status":609,"created_at":634,"updated_at":611},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[580,581,582],{"en":617,"zh":618},"Internal Arts & Wellness","內家功法與養生",{"en":620,"zh":621},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":623,"zh":624},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":629,"zh":630},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":632,"zh":633},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":636,"uuid":637,"slug":638,"available_locales":639,"name":640,"description":643,"body":644,"path":645,"images":646,"image_urls":647,"hero_image":3,"hero_image_url":3,"seo_title":648,"seo_description":650,"sort_order":607,"is_active":608,"status":609,"created_at":653,"updated_at":611},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[580,581,582],{"en":641,"zh":642},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":649},"Chinese Face Reading Classes and Workshops",{"en":651,"zh":652},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":655,"uuid":656,"slug":657,"available_locales":658,"name":659,"description":662,"body":664,"path":667,"images":668,"image_urls":669,"hero_image":3,"hero_image_url":3,"seo_title":670,"seo_description":673,"sort_order":38,"is_active":608,"status":609,"created_at":610,"updated_at":611},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[580,581,582],{"en":660,"zh":661},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":663,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":665,"zh":666},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":671,"zh":672},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":663,"zh":674},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":676,"slug":677,"available_locales":678,"name":679,"description":682,"body":683,"path":684,"images":685,"image_urls":686,"hero_image":3,"hero_image_url":3,"seo_title":687,"seo_description":690,"sort_order":38,"is_active":608,"status":609,"created_at":693,"updated_at":611},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[580,581,582],{"en":680,"zh":681},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":688,"zh":689},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":691,"zh":692},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":695,"slug":696,"available_locales":697,"name":698,"description":701,"body":703,"path":706,"images":707,"image_urls":708,"hero_image":3,"hero_image_url":3,"seo_title":709,"seo_description":712,"sort_order":655,"is_active":608,"status":609,"created_at":610,"updated_at":611},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[580,581,582],{"en":699,"zh":700},"Ba Zi Learning","八字課程",{"en":702,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":704,"zh":705},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":710,"zh":711},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":702,"zh":713},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":715,"slug":716,"available_locales":717,"name":718,"description":721,"body":722,"path":723,"images":724,"image_urls":725,"hero_image":3,"hero_image_url":3,"seo_title":726,"seo_description":729,"sort_order":655,"is_active":608,"status":609,"created_at":693,"updated_at":611},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[580,581,582],{"en":719,"zh":720},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":727,"zh":728},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":730,"zh":731},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":733,"uuid":734,"slug":735,"available_locales":736,"name":737,"description":740,"body":743,"path":746,"images":747,"image_urls":748,"hero_image":3,"hero_image_url":3,"seo_title":749,"seo_description":751,"sort_order":655,"is_active":608,"status":609,"created_at":752,"updated_at":611},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[580,581,582],{"en":738,"zh":739},"I Ching Learning","易經課程",{"en":741,"zh":742},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":744,"zh":745},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":750,"zh":739},"I Ching Classes and Courses",{"en":741,"zh":742},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":754,"slug":755,"available_locales":756,"name":757,"description":760,"body":763,"path":766,"images":767,"image_urls":768,"hero_image":3,"hero_image_url":3,"seo_title":769,"seo_description":772,"sort_order":242,"is_active":608,"status":609,"created_at":775,"updated_at":611},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[580,581,582],{"en":758,"zh":759},"Traditional Arts & Crafts","傳統藝術與手作",{"en":761,"zh":762},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":764,"zh":765},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":770,"zh":771},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":773,"zh":774},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":777,"slug":778,"available_locales":779,"name":780,"description":783,"body":786,"path":789,"images":790,"image_urls":791,"hero_image":3,"hero_image_url":3,"seo_title":792,"seo_description":794,"sort_order":247,"is_active":608,"status":609,"created_at":797,"updated_at":611},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[580,581,582],{"en":781,"zh":782},"Wudang Community","武當社群活動",{"en":784,"zh":785},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":787,"zh":788},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":793,"zh":782},"Wudang Community Events",{"en":795,"zh":796},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":799,"slug":800,"available_locales":801,"name":802,"description":805,"body":806,"path":807,"images":808,"image_urls":809,"hero_image":3,"hero_image_url":3,"seo_title":810,"seo_description":813,"sort_order":69,"is_active":608,"status":609,"created_at":816,"updated_at":611},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[580,581,582],{"en":803,"zh":804},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":811,"zh":812},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":814,"zh":815},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":818},{"hero_type":819,"hero_image":820,"hero_image_alt":821,"hero_youtube_id":822,"hero_content_on":608,"hero_heading":823,"hero_subheading":824,"hero_text":825,"hero_subheading_zh":826,"hero_text_zh":827,"hero_buttons":828,"home_seo":834,"page_layout":840,"shop_enabled":841,"contact":842,"journey":858},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[829,831],{"label":830,"link":278},"Start Your Wudang Journey",{"label":832,"link":833},"View Events & Courses","\u002Fevents",{"title":835,"description":837},{"en":836,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":838,"zh":839},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":843,"has_any":608,"text":851},{"email":844,"whatsapp":845,"wechat_id":846,"wechat_qr_url":847,"instagram":848,"instagram_handle":849,"facebook":850,"facebook_handle":849},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":852,"china_heading_zh":853,"china_company_en":854,"china_company_zh":855,"china_address_en":856,"china_address_zh":857},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":608},{"data":860},{"to":515,"type":861,"available_locales":862,"is_content_page":608,"title":863,"subtitle":864,"body":867,"hero_image_url":870,"hero_width":871,"hero_height":872,"hero_image_alt":873,"hero_image_decorative":841,"hero_credit":3,"hero_alt":876,"hero_style":877,"card_layout":878,"link_type":3,"link_ref":3,"seo_title":879,"seo_description":882,"children":885},"page",[580,581,582],{"en":516,"zh":517},{"en":865,"zh":866},"From Neolithic bones and Shang royal records to the Yijing, temple practice and modern life","從史前灼骨、商代卜辭到《易經》、廟宇實踐與現代生活",{"en":868,"zh":869},"\u003Cp>The history of Chinese divination reaches back to the very beginnings of Chinese civilization, and its earliest chapters are also the earliest chapters of Chinese writing. To trace how the divination arts developed is therefore to follow one of the central threads of Chinese cultural history, from the royal courts of the Bronze Age to the crowded temples of later centuries.\u003C\u002Fp>\u003Ch2>Older than writing\u003C\u002Fh2>\n\u003Cp>The practice of scorching animal bone with fire and judging the resulting cracks appears at late Neolithic sites in China, more than a thousand years before mature writing.\u003C\u002Fp>\n\u003Cp>These early bones carry no inscriptions — only drilled hollows and burn marks. \u003Cstrong>The procedure came first and the habit of recording came later\u003C\u002Fstrong>, which is a small fact with large implications. Divination was not deduced from a theory of the cosmos and then put into practice. The practice existed, and the explanations were supplied afterwards to account for something people were already doing.\u003C\u002Fp>\n\u003Cp>This order of events recurs throughout the subject, and it is worth carrying forward into every page that follows. Where a divinatory art appears to rest on an elegant cosmological principle, the principle is usually the later arrival.\u003C\u002Fp>\n\u003Ch2>The Shang: divination as government work\u003C\u002Fh2>\u003Cp>The oldest well-documented method is the \u003Cstrong>oracle-bone divination\u003C\u002Fstrong> of the Shang dynasty, practiced in the second millennium BCE. Shang kings sought guidance from their ancestors and from the high god Di on matters ranging from harvests and warfare to childbirth and the weather. A diviner would apply an intense heat source to a prepared turtle shell or ox scapula until it cracked, and the pattern of cracks was interpreted as a response. The question, and often the outcome, was then inscribed beside the crack in the characters we now call oracle-bone script. Tens of thousands of these inscribed bones have survived, and they are our single most important source for the language, religion, and royal affairs of the period.\u003C\u002Fp>\u003Ch2>The Zhou: milfoil rises and the Zhouyi takes shape\u003C\u002Fh2>\u003Cp>By the time of the Zhou dynasty, which followed the Shang, a second great method had come to the fore. This was milfoil divination, which used the dried stalks of the yarrow plant. Through a careful procedure of counting and dividing the stalks, the diviner generated a series of numbers that were translated into the broken and unbroken lines of a hexagram. The sixty-four hexagrams and their associated texts were gathered into the Zhou Yi, the Changes of Zhou, which later generations expanded and revered as the Yijing, the Book of Changes. Where oracle-bone divination had been the exclusive business of the royal house, the Yijing gradually became the shared inheritance of the educated class. The transformation of the Yijing from a divination manual into a philosophical classic was one of the most important developments in Chinese intellectual history. During the Warring States and Han periods, a body of commentary known as the Ten Wings was attached to the text, reading the hexagrams as a comprehensive account of change, balance, and the interplay of yin and yang. From that point on, the Yijing was studied not only as a way to consult the future but as a map of the cosmos and a guide to wise conduct, cited by philosophers, statesmen, and moralists for the next two thousand years.\u003C\u002Fp>\u003Cp>The \u003Cem>Zuozhuan\u003C\u002Fem> and \u003Cem>Guoyu\u003C\u002Fem> preserve several dozen records of actual consultations, and they are the most reliable pre-Qin evidence we have for how divination was really conducted. What they show is unexpected. \u003Cstrong>The interpretive method of the period was strikingly free.\u003C\u002Fstrong> A reader would take the hexagram's images, draw an analogy with a historical episode, extend it as the situation suggested, and reach a judgement — none of it bound by the fixed rules of correspondence that later became standard. The rigid interpretive apparatus familiar from later manuals was not the original practice; it accumulated over centuries, and its imposition narrowed a genuinely literary art into a mechanical one.\u003C\u002Fp>\n\u003Ch2>The Warring States, Qin and Han: branching and canonisation\u003C\u002Fh2>\n\u003Cp>From the Warring States onward the divinatory arts subdivided rapidly, and divination proper became one branch among many. Sima Qian gave the \u003Cem>Shiji\u003C\u002Fem> separate chapters for turtle-and-milfoil specialists and for day-selection specialists, and his own posture is worth noting: \u003Cstrong>he records the practices carefully while declining to vouch for their results.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>The excavated Qin \u003Cem>Daybooks\u003C\u002Fem> from Shuihudi show what ordinary use looked like — prohibitions and permissions for travelling, marrying, building and childbirth, at a density far beyond what a modern reader would expect.\u003C\u002Fp>\n\u003Cp>The decisive Han development was the admission of the \u003Cem>Yi\u003C\u002Fem> to the canon. Image-and-number scholarship followed, and Jing Fang, Meng Xi and Jiao Yanshou wove the hexagrams together with the calendar, the pitch pipes and the stem-and-branch cycle. At the same time apocryphal prognostication texts entered politics under divination's name, which is where the state's anxiety about the subject begins.\u003C\u002Fp>\n\u003Ch2>From the Wei-Jin to the Tang and Song: the techniques settle\u003C\u002Fh2>\n\u003Cp>The Wei, Jin and Southern Dynasties left biographies of celebrated diviners such as Guan Lu and Guo Pu — excellent stories, and impossible to verify. The \u003Cem>Yilin\u003C\u002Fem>, attributed to Jiao Yanshou, supplies a large body of verses for every hexagram and represents an early attempt to standardise divinatory answers.\u003C\u002Fp>\n\u003Cp>The consequential change came under the Tang and Song. \u003Cstrong>Coin casting combined with a full interpretive apparatus\u003C\u002Fstrong> — the assignment of stems and branches to lines, the six relatives, the concept of a governing line — matured into the system still used today, and the \u003Cem>Huozhulin\u003C\u002Fem>, attributed to the Hemp-Robed Taoist, is the early representative of that line.\u003C\u002Fp>\n\u003Cp>In the same period, printing made temple lots widely available, and sets of numbered oracle poems spread through temples across the country. Two things were happening at once: the specialist methods were becoming more technical, and the popular methods were becoming easier.\u003C\u002Fp>\n\u003Ch2>Ming and Qing: popularisation and specialisation together\u003C\u002Fh2>\n\u003Cp>The Ming and Qing pushed in both directions simultaneously.\u003C\u002Fp>\n\u003Cp>On the popular side, works such as the \u003Cem>Zengshan Buyi\u003C\u002Fem> and the \u003Cem>Bushi Zhengzong\u003C\u002Fem> teach hexagram casting and judgement through large numbers of worked examples, addressed to ordinary readers rather than to scholars. This is when divination became something a literate person could learn from a book without a teacher.\u003C\u002Fp>\n\u003Cp>On the specialist side, Taiyi, Qimen Dunjia and Liuren — collectively the \"three systems\" — developed into intricate self-contained disciplines that scholars regarded as advanced learning.\u003C\u002Fp>\n\u003Cp>The \u003Cem>Siku Quanshu\u003C\u002Fem> collected a number of divination works, and its editorial abstracts take the same guarded line as with physiognomy and feng shui: \u003Cstrong>preserve the textual lineage, decline to endorse the efficacy.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>An elegant reversal: divination becomes historical evidence\u003C\u002Fh2>\n\u003Cp>Around 1899 inscribed bones came to the attention of Wang Yirong, and over the following decades Luo Zhenyu, Wang Guowei, Dong Zuobin, Guo Moruo and Chen Mengjia built oracle-bone studies into a discipline.\u003C\u002Fp>\n\u003Cp>Its most striking achievement was Wang Guowei's use of the ancestral names in the inscriptions to check the Shang royal genealogy recorded in the \u003Cem>Shiji\u003C\u002Fem>. The inscriptions confirmed that the transmitted account was substantially reliable, and corrected it where it was wrong. \u003Cstrong>A text written a thousand years after the events was verified against contemporary documents that had been buried the whole time.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>This deserves a moment's reflection. These bones were made in order to know the future, and they did not achieve it. Three thousand years later they became one of the most reliable sources we have for knowing the past. \u003Cstrong>Divination did not deliver what it promised, and gave us something else instead\u003C\u002Fstrong> — which is, in miniature, the argument of this entire section.\u003C\u002Fp>\n\u003Ch2>The modern period\u003C\u002Fh2>\n\u003Cp>Divination was criticised repeatedly from the late Qing onward, suspended for a long period on the mainland after 1949, and continued without interruption in Hong Kong, Taiwan and Southeast Asia. It returned from the 1980s in substantially altered form: hexagrams are cast by software, consultations are conducted online, and six-line divination sits on the same web page as tarot.\u003C\u002Fp>\n\u003Cp>At the same time, oracle-bone studies, \u003Cem>Yijing\u003C\u002Fem> scholarship and the history of the divinatory arts became serious academic fields. \u003Cstrong>The participants in these two developments are, by and large, different people.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>Any account of Chinese divination today has to keep both in view: a trade that is still operating, and a scholarship that treats it as an object of study. Conflating them — citing academic prestige on behalf of commercial practice — is one of the commonest moves in popular writing on the subject, and one of the least justified.\u003C\u002Fp>\n\u003Ch2>Two official attitudes at once\u003C\u002Fh2>\n\u003Cp>Governments through the imperial period both used divination and guarded against it, and the reason is not hard to see.\u003C\u002Fp>\n\u003Cp>They used it because sacrifice, warfare, construction and the choosing of dates all required it, and because bureaus such as the Astronomical Bureau existed precisely to observe and to calculate.\u003C\u002Fp>\n\u003Cp>They guarded against it because the moment someone claims to have calculated a change of dynasty or a transfer of the mandate, the matter has stopped being technical and become political. Imperial law accordingly maintained official divinatory institutions while prohibiting private study of astronomy and private possession of prognostication texts, with severe penalties for anyone using divination to spread sedition. Han apocrypha had intervened directly in imperial succession, and every subsequent dynasty was sensitive about it.\u003C\u002Fp>\n\u003Cp>This double posture is exactly the one the court took towards feng shui. \u003Cstrong>The technique was never really the issue; who had the authority to make pronouncements about the future was.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>The earliest chapters of Chinese divination are also the earliest chapters of Chinese writing.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Shang oracle-bone divination, from the second millennium BCE, is the oldest well-documented method.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Shang kings put questions to their ancestors and to the high god Di, and the answers were inscribed.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Under the Zhou, milfoil stalk divination came to the fore and led toward the \u003Cem>Yijing\u003C\u002Fem>.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Around these classical methods grew simpler techniques such as coin divination.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Divination was never fixed doctrine but a tradition that absorbed new methods over time.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: David N. Keightley's studies of Shang oracle-bone divination, Richard J. Smith's histories of Chinese divination and the Yijing, and general scholarship on early Chinese religion and the Book of Changes.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Cp>這一頁要交代的是：占卜從什麼時候開始、怎樣成為國家制度、又怎樣一路下降為個人日用之物，以及一個耐人尋味的轉折——\u003Cstrong>這批為預知未來而製作的東西，最後成了我們瞭解過去最可靠的材料。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>這條線索橫跨三千多年，從新石器時代的卜骨一直到今天手機上的抽籤應用。中間幾次大的轉折——筮法取代龜卜成為主流、《周易》從佔書變成經書、宋代以後方法向民間下沉——每一次都不是因為出現了更準的技術，而是因為使用者變了。\u003C\u002Fp>\n\u003Cp>下面按時代順序講。需要先提醒的是，年代越早，材料越可靠而解釋越困難；年代越晚，材料越多而可信的記載未必更清楚。兩頭的難處並不一樣。\u003C\u002Fp>\n\n\u003Ch2>比文字更早\u003C\u002Fh2>\n\u003Cp>用火燒灼動物骨頭、看裂紋定吉凶的做法，在中國新石器時代晚期的遺址裡已有實物出土，比成熟的文字早了上千年。這類早期卜骨上沒有字，只有鑽孔和灼痕，說明程式先出現，記錄的習慣後出現。占卜不是從某種理論推匯出來的，它是先有做法，後有解釋。\u003C\u002Fp>\n\u003Cp>這個先後次序值得記住，因為它在整個題目裡反覆出現：\u003Cstrong>凡是看起來建立在某條優美宇宙原理之上的佔法，那條原理多半是後來才補上的。\u003C\u002Fstrong>做法在先，道理在後。\u003C\u002Fp>\n\u003Cp>這些早期卜骨的分佈也值得一提：從遼西到甘青都有出土，所用的骨頭以羊、豬、鹿的肩胛骨為主，龜甲是後來才成為主流的材料。這說明燒灼取兆並非某一個族群的專利，而是在廣大地域內各自形成的做法。\u003Cstrong>它更像是對火與骨這兩樣常見事物的一種普遍反應，而不是某個文化的獨特發明。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>商代：占卜是政府工作\u003C\u002Fh2>\n\u003Cp>殷墟出土的十幾萬片甲骨，是中國占卜史的第一批完整材料，也是最早的成系統漢字。佔問的主體通常是王，內容包括祭祀用什麼牲、要不要出兵、田獵去哪裡、今年收成如何、王的疾病、王后的生育，以及未來十天平安與否。執行占卜的是專門的官員，卜辭裡留下了他們的名字，學界稱為貞人。佔畢之後甲骨要儲存，有的還成坑埋放——這是檔案，不是隨手丟棄的廢料。\u003C\u002Fp>\n\u003Cp>需要強調的是最後一句：\u003Cstrong>占卜在商代是國家行政的一部分，不是民間迷信。\u003C\u002Fstrong>貞人是有名有姓的官員，甲骨佔畢要儲存歸檔，有的成坑埋放——那是檔案庫，不是丟棄的廢料。理解了這一點，才能理解為什麼後來歷代朝廷對占卜既倚重又提防。\u003C\u002Fp>\n\u003Ch2>周代：筮法上升，《周易》成形\u003C\u002Fh2>\n\u003Cp>周人仍用龜卜，但數算成卦的筮法明顯上升，與之配套的手冊逐漸固定，形成後來的《周易》。《周禮·春官》記有大卜、卜師、龜人、菙氏、占人、簭人等職，分工細密，可見制度化的程度。《左傳》《國語》裡儲存了幾十條實際佔問的記錄，是先秦最可靠的實佔材料。“筮短龜長”的說法也出在這一時期，兩種方法並行且有等級。\u003C\u002Fp>\n\u003Cp>《左傳》《國語》所儲存的解卦方式尤其值得注意，因為它出乎意料地自由：\u003Cstrong>當時的人取卦象、與某段史事作類比、隨情境引申，然後下判斷\u003C\u002Fstrong>，全然不受後世那套固定對應規則的約束。後來相書式的機械斷法不是原初的做法，而是幾百年間累積起來的；這套規則的確立，把一門本來頗具文學性的技藝收窄成了操作性的技藝。\u003C\u002Fp>\n\u003Cp>《周禮·春官》所記的卜官分工——大卜、卜師、龜人、菙氏、占人、簭人——細密到這個程度，本身就說明制度化的深度：\u003Cstrong>連備料、灼燒、判讀、記錄都各有專職。\u003C\u002Fstrong>這不是一門可以隨手做的技藝，而是一套需要人手與預算的政府職能。\u003C\u002Fp>\n\u003Cp>還有一點值得說明：這一時期的筮法與後世的六爻斷法差別很大。當時得到的是一個卦，有時是本卦與之卦兩個，解卦靠的是卦爻辭與解卦者的引申能力，並沒有納甲、六親、用神這一整套技術。\u003Cstrong>那套技術要到漢代以後才逐步成形。\u003C\u002Fstrong>把後世的方法回推到先秦，是讀《左傳》佔例時最容易犯的錯。\u003C\u002Fp>\n\u003Ch2>戰國秦漢：分化與經典化\u003C\u002Fh2>\n\u003Cp>戰國以後，術數分化出許多分支，占卜只是其中一支。《史記》專門寫了《龜策列傳》與《日者列傳》，前者講卜筮，後者講擇日之士，司馬遷的態度是記錄其事而不輕信其效。出土的睡虎地秦簡《日書》讓我們看到普通人的實際用法：出行、嫁娶、蓋屋、生子，都有宜忌條目，密度之高遠超今天的想像。\u003C\u002Fp>\n\u003Cp>漢代最要緊的一件事是《易》被列為經典。象數易學隨之興起，京房、孟喜、焦延壽把卦與曆法、音律、干支編織在一起；\u003Cstrong>與此同時，讖緯之說借占卜的名義進入政治\u003C\u002Fstrong>——朝廷對這個題目的緊張，正是從這裡開始的。\u003C\u002Fp>\n\u003Ch2>魏晉到唐宋：技術定型\u003C\u002Fh2>\n\u003Cp>魏晉南北朝留下了管輅、郭璞這類術士的傳記，故事精彩而無從核實。託名焦延壽的《易林》給六十四卦每一卦都配上大量林辭，是把占卜答案標準化的一次嘗試。真正影響後世最大的變化在唐宋：擲錢起卦配上納甲、六親、用神的一整套斷法逐步成熟，託名麻衣道者的《火珠林》是這條線的早期代表。同一時期，寺廟抽籤因印刷普及而大量流行，籤詩成套刊印，占卜從此有了不需要專家的版本。\u003C\u002Fp>\n\u003Ch2>明清：通俗化與專門化並進\u003C\u002Fh2>\n\u003Cp>一方面是通俗化，《增刪卜易》《卜筮正宗》一類書用大量例項教人起卦斷卦，讀者是普通人。另一方面是專門化，太乙、奇門遁甲、六壬合稱三式，規則繁複，自成體系，學者視為高深之學。《四庫全書》收錄若干佔書，提要中態度審慎，與對待相書、風水書一樣：存其源流，不認其效驗。\u003C\u002Fp>\n\u003Cp>明清這一段的雙向發展值得一提：\u003Cstrong>專門之學越來越技術化，通俗之法越來越容易上手\u003C\u002Fstrong>，兩條線同時進行。《增刪卜易》一類書的出現意味著，一個識字的人第一次可以不經師承、只憑一本書就學會起卦斷卦。這個變化對這門技藝後來的樣貌影響極大。\u003C\u002Fp>\n\u003Ch2>一個漂亮的轉折：占卜變成史料\u003C\u002Fh2>\n\u003Cp>1899年前後，甲骨引起王懿榮的注意，此後羅振玉、王國維、董作賓、郭沫若、陳夢家等人逐步建立起甲骨學。最有代表性的成果是王國維用卜辭中的先公先王名號，與《史記·殷本紀》記載的商王世系互相校正，證實了傳世文獻的可靠性，也糾正了其中的錯訛。\u003C\u002Fp>\n\u003Cp>王國維那項工作的意義值得說清楚：\u003Cstrong>一部成書於事發一千年之後的文獻，被一批一直埋在地下的同時代檔案驗證了。\u003C\u002Fstrong>這在世界史學史上都是罕見的情形。\u003C\u002Fp>\n\u003Cp>更值得停下來想的是那個反轉。這些甲骨當年是為了預知未來而製作的，它們沒有做到；三千年後，它們成了我們瞭解過去最可靠的材料之一。\u003Cstrong>占卜沒有兌現它承諾的東西，卻給了我們別的東西\u003C\u002Fstrong>——這句話幾乎就是本節全部內容的縮寫。\u003C\u002Fp>\n\u003Ch2>近代以來\u003C\u002Fh2>\n\u003Cp>清末以來占卜屢受批判，1949年後在大陸長期中止，港臺與東南亞未斷。1980年代後重新流行，形式變化很大：起卦有軟體，諮詢在網路上進行，六爻與塔羅並列擺在同一個頁面裡。與此同時，甲骨學、易學與術數史成了嚴肅的學術領域，參與者與實踐者基本是兩批人。\u003C\u002Fp>\n\u003Cp>今天談中國占卜，必須同時看到兩條線：\u003Cstrong>一條是仍在營業的行業，一條是把它當研究物件的學問\u003C\u002Fstrong>，而兩邊的參與者基本是兩批人。把學術的聲望借給商業的實踐——這是通俗寫作裡最常見的一步，也是最站不住的一步。讀到“甲骨學證明了占卜的科學性”這類說法時，可以直接判斷作者混淆了什麼。\u003C\u002Fp>\n\u003Cp>甲骨的整理與著錄也值得一提。目前已發現的有字甲骨約十五萬片，分藏於中國大陸、臺灣及日本、歐美等地的機構；《甲骨文合集》等大型著錄書把散在各處的拓本彙集起來，是今天研究的基礎工具。已識別的單字約一千五百個左右，尚有相當數量未能確釋。也就是說，這批材料至今仍未讀完，新的綴合與釋讀還在不斷出現。\u003C\u002Fp>\u003Ch2>官府的兩種態度\u003C\u002Fh2>\n\u003Cp>歷代政府對占卜既用又防，理由不難理解。用，是因為祭祀、軍事、營建、擇日都需要它，欽天監一類機構本身就承擔觀象與推算之職。防，是因為一旦有人宣稱算出朝代更替、天命轉移，那就不是技藝問題而是政治問題。所以歷代律令一面保留官方的佔算機構，一面禁止私習天文、私藏讖緯之書，對借占卜“妖言惑眾”者處罰很重。漢代讖緯之說曾直接介入皇權更替，此後各朝都對這條線格外敏感。\u003C\u002Fp>\n\u003Cp>這種又用又禁的雙重態度，與朝廷對待風水的方式完全一樣。\u003Cstrong>技術本身從來不是重點，誰有權作出關於未來的判斷才是重點。\u003C\u002Fstrong>明白了這一層，歷代律令中那些看似矛盾的條文就都講得通了：官方機構照辦不誤，私習天文卻是重罪。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>灼骨占卜比文字更早，程式先於解釋。\u003C\u002Fli>\n\u003Cli>商代占卜由王主持、官員執行、甲骨存檔，是國家行政的一部分。\u003C\u002Fli>\n\u003Cli>周代筮法上升，《周禮》所記卜官分工細密，《左傳》《國語》儲存了最可靠的先秦實佔例。\u003C\u002Fli>\n\u003Cli>先秦的解卦方式靈活，後世那套固定斷法是逐步形成的。\u003C\u002Fli>\n\u003Cli>漢代《易》成為經典，象數易學與讖緯同時興起。\u003C\u002Fli>\n\u003Cli>唐宋擲錢起卦與籤佔定型，占卜出現了不需要專家的版本。\u003C\u002Fli>\n\u003Cli>明清通俗化與三式的專門化並進，《四庫全書》的態度是存源流而不認效驗。\u003C\u002Fli>\n\u003Cli>甲骨最終成為證實商王世系的第一手史料——占卜沒有預知未來，卻儲存了過去。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FalpFN1VHYTui1K3MEByS.webp",1920,600,{"en":874,"zh":875},"Ink 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