[{"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\u002Fyijing-milfoil":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",48,{"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":523,"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":524,"zh":525},{"en":865,"zh":866},"From yarrow-stalk counting and Zhou divination to the philosophical Book of Changes","從蓍草演算與周代占筮到哲學化的《易經》傳統",{"en":868,"zh":869},"\u003Cp>Of all the Chinese divination arts, none has been more influential than the method built around the Yijing, the Book of Changes. For more than two thousand years this text has been revered as one of the great classics of Chinese civilization, studied by philosophers and consulted by ordinary people alike. To understand it is to understand the intellectual heart of the whole divination tradition.\u003C\u002Fp>\u003Ch2>The Yi is three things in layers\u003C\u002Fh2>\n\u003Cp>Reading the \u003Cem>Yijing\u003C\u002Fem> requires separating three layers that are usually run together, and most confusion about the book comes from failing to do it.\u003C\u002Fp>\n\u003Cp>The bottom layer is \u003Cstrong>symbol\u003C\u002Fstrong>: two kinds of line, broken and unbroken; three lines making a trigram; six making a hexagram. There is no text at this level at all.\u003C\u002Fp>\n\u003Cp>The second layer is \u003Cstrong>text\u003C\u002Fstrong>: each hexagram has a name and a judgement, each line has a statement. The language is terse, largely divinatory, mixed with fragments of old songs and historical incidents. These two layers together constitute the \u003Cem>jing\u003C\u002Fem>, the classic proper.\u003C\u002Fp>\n\u003Cp>The third layer is the \u003Cstrong>Ten Wings\u003C\u002Fstrong> — the \u003Cem>Tuan\u003C\u002Fem>, \u003Cem>Xiang\u003C\u002Fem>, \u003Cem>Wenyan\u003C\u002Fem>, \u003Cem>Xici\u003C\u002Fem>, \u003Cem>Shuogua\u003C\u002Fem>, \u003Cem>Xugua\u003C\u002Fem> and \u003Cem>Zagua\u003C\u002Fem> — which appeared very much later and philosophically reinterpret the first two.\u003C\u002Fp>\n\u003Cp>This matters practically. \u003Cstrong>What most readers today understand as \"the philosophy of the Yi\" — the waxing and waning of yin and yang, the correspondence of timing and position, the principle that exhaustion produces change — comes chiefly from the third layer.\u003C\u002Fstrong> Reading the layers as one text means mistaking Han-dynasty thought for early Zhou thought, which is a gap of eight hundred years or more.\u003C\u002Fp>\n\u003Ch2>How a hexagram is generated\u003C\u002Fh2>\u003Cp>The classical way of arriving at a hexagram is the milfoil method, which uses fifty dried stalks of the yarrow plant. One stalk is set aside, and the remaining forty-nine are repeatedly divided, counted, and sorted through a fixed ritual procedure. Each round of counting yields a number, and after several rounds a single line is determined as yin or yang, and as stable or changing. Repeating the process six times builds the hexagram from the bottom up. The procedure is deliberately slow and exacting, and this very deliberateness was felt to focus the mind and lend the outcome its weight. A key feature of the system is the idea of changing lines. In the course of the count, certain lines emerge as unstable and on the point of turning into their opposite. These changing lines are read with special attention, and they transform the first hexagram into a second one. The enquirer is thus given not a single static answer but a picture of movement, a present situation and the direction in which it is shifting. This emphasis on change, rather than fixed prediction, is the deepest theme of the entire book.\u003C\u002Fp>\u003Ch2>How a hexagram is interpreted\u003C\u002Fh2>\n\u003Cp>A reader has several bodies of material to draw on at once: the hexagram's name and judgement; the statement attached to whichever line was moving; the overall image of the figure; the relationship between its upper and lower trigrams; the transformed hexagram; and, in later practice, techniques such as nuclear trigrams, hexagram transformation and the assignment of stems to lines.\u003C\u002Fp>\n\u003Cp>Two consequences follow from that abundance, and they are inseparable. \u003Cstrong>The more material available, the more that can be said\u003C\u002Fstrong> — which is why the book has remained inexhaustibly useful to thoughtful readers for three thousand years. And \u003Cstrong>the more material available, the less any reading can be shown to be wrong.\u003C\u002Fstrong> The same hexagram with the same moving line can be given opposite judgements by different schools, each with textual support for its position.\u003C\u002Fp>\n\u003Cp>These are not two separate observations. They are the same fact viewed from two sides, and any honest account of the \u003Cem>Yi\u003C\u002Fem> has to hold both at once.\u003C\u002Fp>\n\u003Ch3>A note on the coin method\u003C\u002Fh3>\n\u003Cp>Because the stalk procedure is slow, a shorter method using three coins became standard and is what almost everyone uses today. Three coins are thrown six times, once for each line from the bottom up, and the combination of heads and tails at each throw determines whether the line is yin or yang and whether it is moving. The result is a hexagram of the same kind. The probabilities are not identical to those of the stalk method — the older procedure makes moving lines rarer — but the difference is rarely mentioned in popular books, and most users are unaware that they are using a variant.\u003C\u002Fp>\n\u003Ch2>How people actually used it before the Qin\u003C\u002Fh2>\n\u003Cp>The \u003Cem>Zuozhuan\u003C\u002Fem> and \u003Cem>Guoyu\u003C\u002Fem> preserve several dozen accounts of actual consultations, and they are the most reliable evidence for early practice. What they show does not resemble later manuals.\u003C\u002Fp>\n\u003Cp>Interpretation was remarkably free. A reader would break the hexagram into its component images and say that this is wind and that is mountain; would draw an analogy with a historical episode; would improvise according to the person and the situation. And — importantly — \u003Cstrong>some participants said openly that divination was unnecessary\u003C\u002Fstrong>, or declined to be bound by a result they thought mistaken. The outcome was advice, not a verdict.\u003C\u002Fp>\n\u003Cp>The sharpest statement of this attitude comes from the \u003Cem>Xunzi\u003C\u002Fem>: \u003Cstrong>those who are good at the Yi do not divine.\u003C\u002Fstrong> A person who has genuinely understood the book has no need to cast with it. This is a pre-Qin judgement, not a later apology invented to make the tradition respectable, and it is worth setting against the modern assumption that the \u003Cem>Yi\u003C\u002Fem> and fortune-telling are the same enterprise.\u003C\u002Fp>\n\u003Ch2>From manual to Classic\u003C\u002Fh2>\n\u003Cp>The most consequential thing that ever happened to the \u003Cem>Yi\u003C\u002Fem> is that its nature was changed.\u003C\u002Fp>\n\u003Cp>Between the Warring States and the Han, the composition of the Ten Wings reinterpreted a handbook of divinatory judgements as a philosophy of change. A hexagram ceased to be merely a marker of good or ill fortune and became a model for discussing position, timing, advance and retreat, growth and decline.\u003C\u002Fp>\n\u003Cp>In the Han it was admitted to the canon and entered official learning. In the third century Wang Bi wrote a commentary arguing that the image-and-number apparatus should be swept away in favour of the meaning of the text. In the Song, Cheng Yi's commentary treats the book almost entirely as moral and political philosophy and scarcely discusses divination at all.\u003C\u002Fp>\n\u003Cp>\u003Cstrong>This is one of the more remarkable transformations in Chinese intellectual history\u003C\u002Fstrong>: a book for casting lots became the foundational text of a philosophical tradition, largely by being read as though it had always been one.\u003C\u002Fp>\n\u003Ch2>Image-and-number against meaning-and-principle\u003C\u002Fh2>\n\u003Cp>Two approaches have coexisted throughout, and knowing which one an author belongs to prevents a great deal of misunderstanding.\u003C\u002Fp>\n\u003Cp>The \u003Cstrong>image-and-number\u003C\u002Fstrong> school attends to the structure of hexagrams and lines and to their numerical correlations. In the Han, Meng Xi, Jing Fang and Jiao Yanshou wove the hexagrams together with the twenty-four solar terms, the twelve months, the stems and branches and the five notes, producing the hexagram-\u003Cem>qi\u003C\u002Fem> system, the assignment of stems to lines, and the theory of hidden and manifest lines. This line fed directly into six-line coin divination and into parts of calendrical calculation.\u003C\u002Fp>\n\u003Cp>The \u003Cstrong>meaning-and-principle\u003C\u002Fstrong> school attends to what the text says. Wang Bi, Cheng Yi and Zhu Xi belong here, though Zhu Xi's position is distinctive: he expounds the philosophy and also takes the divinatory procedure seriously, arguing that the book cannot be understood if its original use is ignored.\u003C\u002Fp>\n\u003Cp>\u003Cstrong>Before deciding what a work on the Yi is claiming, establish which of these two it belongs to.\u003C\u002Fstrong> Much apparent disagreement between commentators is simply the two schools talking past each other.\u003C\u002Fp>\n\u003Ch2>What the excavated manuscripts changed\u003C\u002Fh2>\n\u003Cp>Several twentieth-century discoveries have altered the picture substantially.\u003C\u002Fp>\n\u003Cp>The silk manuscript \u003Cem>Zhouyi\u003C\u002Fem> from the Han tomb at Mawangdui has a hexagram sequence \u003Cstrong>completely different from the received text\u003C\u002Fstrong>, along with many textual variants. The Chu bamboo manuscript held by the Shanghai Museum is a Warring States copy. The \u003Cem>Zhouyi\u003C\u002Fem> among the Fuyang Han bamboo slips appends specific divinatory judgements after the line statements, showing that a genuinely practical divination-manual form of the book existed.\u003C\u002Fp>\n\u003Cp>Taken together these establish one thing clearly. \u003Cstrong>The \"classic\" familiar today took shape gradually: the text, the sequence of hexagrams and the manner of use all once existed in other forms.\u003C\u002Fstrong> Treating the \u003Cem>Yi\u003C\u002Fem> as an unchanging scripture handed down intact from high antiquity is not consistent with the evidence, and this bears directly on claims that a particular reading of a particular line preserves an original meaning.\u003C\u002Fp>\n\u003Ch2>An honest statement\u003C\u002Fh2>\n\u003Cp>Two things need separating here, and both should be said plainly.\u003C\u002Fp>\n\u003Cp>There is no testable connection between the symbol produced by dividing stalks or throwing coins and the matter asked about, and no evidence supports the correspondence between a line statement and an outcome. \u003Cstrong>This judgement is the same one applied to every other art in this section\u003C\u002Fstrong>, and the \u003Cem>Yi\u003C\u002Fem> receives no exemption for being a Classic.\u003C\u002Fp>\n\u003Cp>But the value of the \u003Cem>Yi\u003C\u002Fem> does not rest on that. It supplies a language for discussing change. Any situation has a position — which line are you on; a stage — beginning or end; a direction — waning or waxing; and a set of relations — above and below, inner and outer, going and coming. \u003Cstrong>That vocabulary trains a person to see a situation as a process rather than as a permanent state\u003C\u002Fstrong>, which is a genuinely useful habit of mind and not a small gift.\u003C\u002Fp>\n\u003Cp>Chinese philosophy, historiography, military thought, medicine and the theory of painting and calligraphy have all borrowed tools from it. \u003Cstrong>A great many people have benefited from reading the Yi. There is no reliable record of anyone predicting accurately with it.\u003C\u002Fstrong> Both sentences are true, and holding them together is the whole of a sensible attitude to the book.\u003C\u002Fp>\n\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>The \u003Cem>Yijing\u003C\u002Fem> method is the most influential of all Chinese divination arts.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Its core is sixty-four hexagrams, each a stack of six solid or broken lines.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>A solid line is yang and a broken line yin, so the whole system reduces to that one distinction.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The classical procedure uses fifty yarrow stalks and is slow and deliberate.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Tossing three coins became a widespread and much quicker substitute.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What raised the \u003Cem>Yijing\u003C\u002Fem> above other manuals is the commentary tradition built around it.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>That tradition turned a divination handbook into a philosophical classic.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>It is best understood as an interpretive system rather than a reliable predictive one.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: Richard J. Smith's studies of the Yijing and Chinese divination, Richard Wilhelm's classic translation and its scholarship, and general histories of the Book of Changes.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Cp>《易經》是中國占卜史上最重要的一部書，也是最容易被誤讀的一部。它既是一部起卦的手冊，又是一部哲學經典，而這兩重身份是在不同年代先後加上去的。\u003Cstrong>這一頁要把這些層次拆開來看\u003C\u002Fstrong>：卦怎麼起、怎麼解、先秦人實際怎麼用、它如何從佔書變成經典，以及出土材料對這一切作了哪些修正。\u003C\u002Fp>\n\u003Ch2>《易》其實是三層東西\u003C\u002Fh2>\n\u003Cp>讀《易經》先要把三層分開。最底層是符號：陰陽兩種爻，三爻成八卦，六爻成六十四卦，這一層沒有文字。第二層是文字：每卦有卦名與卦辭，每爻有爻辭，語句短，多為占斷之語，也夾著一些古歌謠和事例，這一層合稱經。第三層是《易傳》，即《彖》《象》《文言》《繫辭》《說卦》《序卦》《雜卦》等篇，出現晚得多，是對前兩層的哲學解釋。今天多數人所理解的“易理”——陰陽消長、時位相應、窮則變通——主要來自第三層，不是前兩層。\u003C\u002Fp>\n\u003Cp>混著讀的後果很具體：\u003Cstrong>會把漢代人的思想當成周初人的思想\u003C\u002Fstrong>，而這中間隔著八百年以上。今天關於《易》的許多爭論，其實只是沒有先把這三層分開。\u003C\u002Fp>\n\u003Ch2>卦是怎麼起出來的\u003C\u002Fh2>\n\u003Cp>古典筮法用蓍草，程式記在《繫辭》裡。取蓍五十根，只用四十九根；分成兩把，從中抽一根夾在指間，再分別以四為單位數餘數，如此為一變；三變得出一個數，定出一爻；十八變成一卦。數出的結果分四種：老陽、少陽、老陰、少陰。少陽少陰為靜，老陽老陰為動，動的爻要變成相反的爻，於是除了本卦還有一個變卦，解讀時兩卦並看。整套程式的實質是一個受控的隨機裝置——它的作用是產生一個誰也不能預先安排的符號。\u003C\u002Fp>\n\u003Cp>需要點明這套程式的實質：\u003Cstrong>它是一個受控的隨機裝置。\u003C\u002Fstrong>十八變的繁複不是為了提高精度——多繞幾道手續並不能讓骨頭或蓍草知道更多事——而是為了產生一個誰也無法預先安排的符號，並且讓這個產生過程顯得鄭重。這兩項功能都是真實的，只是與預知無關。\u003C\u002Fp>\n\u003Ch2>怎麼解\u003C\u002Fh2>\n\u003Cp>解卦的材料有好幾樣：卦名與卦辭，所得那一爻的爻辭，卦的整體形象，上下兩卦的關係，變卦，以及後來發展出的互體、卦變、納甲等技法。材料越多，可說的話越多，這既是它耐用的原因，也是它無法被證偽的原因。同一卦同一爻，不同流派可以給出方向相反的判斷，而各自都能在文獻裡找到依據。\u003C\u002Fp>\n\u003Ch3>關於擲錢法\u003C\u002Fh3>\n\u003Cp>因為蓍草程式太慢，後來通行的是三枚銅錢的簡法，今天幾乎人人用的都是它：三錢擲六次，自下而上，每次以正反的組合定這一爻是陰是陽、動還是不動，得出的同樣是一個卦。\u003Cstrong>但兩者的機率並不相同\u003C\u002Fstrong>——蓍法之下動爻更為少見——而這一點通俗書裡很少提，多數使用者並不知道自己用的是一個變體。\u003C\u002Fp>\n\u003Cp>判斷一部易學著作在說什麼，\u003Cstrong>先看它屬於象數還是義理這一路，可以省去很多誤解\u003C\u002Fstrong>——注家之間看似嚴重的分歧，往往只是兩派各說各話。\u003C\u002Fp>\n\u003Ch2>先秦人怎麼用它\u003C\u002Fh2>\n\u003Cp>《左傳》《國語》裡儲存了幾十條實際筮例，是瞭解早期用法最可靠的材料，而它們呈現的方式與後世很不同。當時的人解卦相當自由：會拆開卦象說這是風、這是山，會引一段歷史故事作類比，會因人因事臨時發揮，也會有人明確表示不必佔——佔問的結果並不總是被當作最終依據。\u003C\u002Fp>\n\u003Cp>這兩句話不是兩條獨立的觀察，而是同一件事的兩面：\u003Cstrong>可用的材料越多，能說的話越多，同時任何一種解讀也越難被指為錯。\u003C\u002Fstrong>任何誠實地介紹《易》的文字，都必須同時說出這兩面。\u003C\u002Fp>\n\u003Cp>“善為易者不佔”這句話出自先秦，值得留意它的分量：\u003Cstrong>這不是後人為了讓這部書體面而編出來的辯解\u003C\u002Fstrong>，而是當時就有的態度。把《易》讀通的人反而不去佔——這與今人把《易》與算命直接等同的印象，相去甚遠。\u003C\u002Fp>\n\u003Ch2>從佔書變成經典\u003C\u002Fh2>\n\u003Cp>《易》最重要的一件事是它的性質被改變了。戰國到漢代，《易傳》的寫作把一部占斷手冊重新解釋成一套關於變化的哲學：卦不再只是吉凶的標記，而成了講位置、時機、進退、盛衰的模型。漢代它被列為經典，進入官學。魏晉王弼注《易》，主張掃落象數，直取義理；宋代程頤作《易傳》，幾乎完全從道理上講，不談佔。這是中國思想史上一次有意識的去占卜化：同一部書，被後來的讀者改造成了別的東西。今天《易》在哲學、政治、藝術、醫學中的影響，主要來自這條改造之後的線。\u003C\u002Fp>\n\u003Cp>這是中國思想史上最值得注意的一次轉變之一：\u003Cstrong>一部起卦斷吉凶的手冊，變成了一個哲學傳統的奠基文本\u003C\u002Fstrong>，而實現這個轉變的方式，主要是後人把它當作本來就是哲學來讀。漢代列為經典、王弼掃落象數、程頤純講義理，是這條線上的三個關鍵節點。\u003C\u002Fp>\n\u003Ch2>象數與義理\u003C\u002Fh2>\n\u003Cp>兩條路線始終並存。象數一派重卦爻結構與配數，漢代的孟喜、京房、焦延壽把卦與二十四節氣、十二月、干支、五音編織在一起，形成卦氣、納甲、飛伏等法，這一路後來直接支撐了六爻佔法與部分曆法推算。義理一派重文本所講的道理，王弼、程頤、朱熹屬於這一系，朱熹的態度比較特別，他既講義理，也認真討論筮法程式。要判斷一部易學著作在說什麼，先看它屬於哪一路，可以省去很多誤解。\u003C\u002Fp>\n\u003Cp>朱熹的位置比較特別，值得單獨提一句：\u003Cstrong>他既講義理，也認真討論筮法程式\u003C\u002Fstrong>，認為不理解《易》原本的用途就無法真正讀懂它。這個立場在宋代義理一派中並不常見，今天看來反而最為通達。\u003C\u002Fp>\n\u003Ch2>出土材料改變了什麼\u003C\u002Fh2>\n\u003Cp>二十世紀以來的幾批出土文獻很重要。馬王堆漢墓帛書《周易》的卦序與今本完全不同，卦爻辭也有不少異文；上海博物館藏楚竹書《周易》屬戰國抄本；阜陽漢簡《周易》在爻辭之後附有具體的占斷語，顯示當時確有實用的佔書形態。\u003C\u002Fp>\n\u003Cp>這些材料合起來說明一件事：\u003Cstrong>今天我們熟悉的那個“經典”，是在漫長過程中逐步定型的\u003C\u002Fstrong>，文本、卦序、用法都曾有別的樣子。把《易》看成自古一成不變的聖典，與材料不符——而這一點直接影響到那些聲稱某句爻辭儲存了“原意”的說法。\u003C\u002Fp>\n\u003Cp>關於筮法本身還有一點常被略過：《繫辭》所記的大衍之數四十有九，用蓍草反覆分揲，一爻需三變，六爻共十八變，一次完整的起卦相當費時。宋代以後逐漸通行以三枚銅錢代替，擲六次即可成卦，速度快得多，但兩種方法給出老陰老陽的機率並不相同——蓍草法中老陽與老陰的出現機會不均等，銅錢法則被拉平了。用哪一種，實際上會影響變爻出現的頻率。\u003C\u002Fp>\n\u003Cp>竹簡材料同樣重要。上海博物館藏戰國楚竹書與清華簡中都有與《易》相關的篇章，年代早於馬王堆帛書。它們顯示戰國時期流傳的卦序、卦名與今本存在出入，而且不止一種版本並行。\u003Cstrong>換句話說，今天所稱的通行本，是若干種傳本中勝出的那一種，不是唯一的原本。\u003C\u002Fstrong>知道這一點，對待所謂一字不易的說法就會謹慎得多。\u003C\u002Fp>\n\u003Ch2>誠實的說明\u003C\u002Fh2>\n\u003Cp>關於《易》能不能用來預測，需要把兩件事分開講。混著談就會出現兩種同樣常見的錯誤：一種因為占卜缺乏根據而把整部書一併否定，另一種因為這部書確實重要而連帶承認占卜有效。下面分別說。\u003C\u002Fp>\n\u003Cp>這兩件事都要說清楚。\u003Cstrong>其一：蓍草或銅錢得出的符號與所問之事之間沒有可檢驗的聯絡\u003C\u002Fstrong>，卦爻辭與結果的對應也沒有證據支援——本站對其他術數的判斷在這裡同樣適用，《易》不因為它是經典而獲得豁免。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>其二：《易》的價值並不依賴第一點。\u003C\u002Fstrong>它提供了一套討論變化的語言：任何處境都有位置、有階段、有趨勢、有上下內外往來的相對關係。這套語言訓練人把事情放在過程裡看，不把當下當成永久，這是很實在的一種思維習慣。中國的哲學、史學、兵法、醫學、書畫理論都從這裡取過工具。\u003Cstrong>讀《易》而受益的人很多；靠它算準的人，沒有可靠記錄。\u003C\u002Fstrong>兩句話都成立，而把它們同時把住，就是對這部書應有的態度。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>《易》分三層：無字的卦爻符號、卦爻辭、後起的《易傳》；通行的“易理”多來自第三層。\u003C\u002Fli>\n\u003Cli>古典筮法十八變成一卦，得四種爻，老陽老陰變出變卦；其實質是一個受控的隨機裝置。\u003C\u002Fli>\n\u003Cli>解卦材料眾多，這既使它耐用，也使它無法被證偽。\u003C\u002Fli>\n\u003Cli>《左傳》《國語》的筮例顯示先秦解卦相當自由，佔問結果不一定被當作最終依據。\u003C\u002Fli>\n\u003Cli>《荀子》已有“善為易者不佔”之說。\u003C\u002Fli>\n\u003Cli>《易傳》與後世注家把佔書改造成關於變化的哲學，王弼掃象、程頤講義理是這條線的關鍵。\u003C\u002Fli>\n\u003Cli>象數與義理兩派並存，判斷易學著作先看它屬於哪一路。\u003C\u002Fli>\n\u003Cli>馬王堆帛書、上博楚竹書、阜陽漢簡說明文本與卦序曾有別的樣子，經典是逐步定型的。\u003C\u002Fli>\n\u003Cli>卦與事之間沒有可檢驗的聯絡，但《易》作為討論變化的語言影響深遠，兩件事不必混為一談。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FzNnVpZ0xTyvJCMnjB2ag.webp",1920,600,{"en":874,"zh":875},"Ink illustration of yarrow stalks laid in rows beside hexagrams drawn on paper, a bound book, a bronze incense burner and a celadon dish, beneath pines and mountains.","水墨插畫：成排擺放的蓍草旁是畫在紙上的卦象，另有線裝書、青銅香爐和青瓷碟，上方是松樹與群山。",{"en":874,"zh":875},"banner","list",{"en":880,"zh":881},"Yijing Divination: Milfoil Stalks, Hexagrams and Interpretation","《易經》筮佔：蓍草、卦象與解讀方法",{"en":883,"zh":884},"Learn how traditional Yijing divination uses milfoil stalks to generate hexagrams, how the results are interpreted, and how the Book of Changes developed.","傳統筮佔怎樣用蓍草演算出一個卦，又該如何讀卦辭與爻辭？本篇把符號、經文與《易傳》三層分開，說明先秦人實際怎麼佔，以及出土材料修正了哪些舊說。",[],{"data":887},[888,964,1065,1156],{"id":889,"slug":890,"available_locales":891,"path":892,"title":893,"venue":896,"hero_image_url":3,"card_image_url":899,"card_landscape_url":900,"lifecycle":901,"session_mode":902,"sessions":903,"next_session":963},15601,"liu-yao-beginner-course",[580,581,582],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":894,"zh":895},"Liu Yao Beginner Course","六爻初級課",{"en":897,"zh":898},"Singapore","新加坡","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FQzqp0uXPJyVi3CvdDM1S.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FQzqp0uXPJyVi3CvdDM1S-16x9.webp","upcoming","choose_one",[904,923,936,949],{"status":905,"date_slug":906,"time_label":907,"timezone_abbr":908,"date_label":909,"date_label_fr":910,"date_short_fr":911,"date_only_fr":912,"date_range_label_fr":3,"time_label_fr":913,"date_label_zh":914,"date_short":915,"date_short_zh":916,"date_only":917,"date_only_zh":918,"is_multi_day":841,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":919,"month_long":920,"month_num":733,"year":921,"weekday_short":922,"weekday_index":607},"scheduled","2026-11-01","9:00am–5:00pm","SGT","Sunday, 1 November 2026","dimanche 1 novembre 2026","dim. 1 nov.","1 nov. 2026","09:00–17:00","2026年11月1日 星期日","Sun 1 Nov","11月1日 週日","1 Nov 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