[{"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\u002Ffeng-shui\u002Fdwellings-and-graves":859,"live-course-events":885},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",53,{"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循環",{"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循環",{"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":373,"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":881,"children":884},"page",[580,581,582],{"en":374,"zh":375},{"en":865,"zh":866},"How traditional site principles were applied differently to living spaces and ancestral burial places","傳統選址原則如何分別用於居住空間與祖先安葬之地",{"en":868,"zh":869},"\u003Cp>Feng Shui divides its subject into two great domains: the dwellings of the living and the resting places of the dead. In the tradition’s own language these are the \u003Cstrong>yang house\u003C\u002Fstrong>, \u003Cem>yangzhai\u003C\u002Fem> (陽宅), and the \u003Cstrong>yin house\u003C\u002Fstrong>, \u003Cem>yinzhai\u003C\u002Fem> (陰宅). The same principles of qi, landform, and direction apply to both, but the aims and the emphases differ, and the two domains have somewhat separate bodies of technique. This page describes each, and the belief in ancestral influence that gave grave Feng Shui its extraordinary importance in traditional China.\u003C\u002Fp>\u003Ch2>Two domains, one vocabulary\u003C\u002Fh2>\n\u003Cp>Houses and graves are handled by the same art, with the same terms, and the same practitioner is usually competent at both. Qi, dragon veins, the gathering point, the four animals, the compass rings and the twenty-four mountains all appear in both bodies of literature. What differs is who is supposed to benefit and over what span of time.\u003C\u002Fp>\n\u003Cp>A dwelling acts on the people currently living in it, and its effects are expected to show up within a lifetime and to change if the household moves. A grave acts on the descendants of the person buried in it, and its effects are expected to unfold over generations. That difference in timescale has a consequence worth noticing at once: grave claims are almost impossible to disconfirm, because any outcome can be attributed to a placement made decades earlier, whereas house claims at least invite the question of what happened after the family moved in.\u003C\u002Fp>\n\u003Cp>The direction of borrowing also matters. The theory was developed first for graves and then applied to houses, not the other way round. This is why some standard household advice reads slightly oddly when you examine it: rules about the direction a structure should sit, about being backed by higher ground and open to the front, were worked out for a tomb in open country and then transferred to a dwelling in a village, and later to an apartment on the eleventh floor of a tower. Each transfer required reinterpretation, and the disagreements among modern practitioners about how to apply classical rules to flats are the latest stage of a very old process of adaptation.\u003C\u002Fp>\n\n\u003Ch2>The yang house\u003C\u002Fh2>\u003Cp>The yang house is the home of living people, and its Feng Shui concerns how a dwelling gathers beneficial qi for those who live in it. The assessment begins with the site—its landform and surroundings, judged by the Form School—and proceeds to the building’s orientation, judged by the Compass School. Within the house, attention falls on the placement of the features through which qi is thought to enter and move: above all the main door, through which qi comes in, but also the stove or kitchen, the bedrooms, and the flow of movement through the rooms. A good yang house sits on a well-chosen site, faces an auspicious direction for its occupants, and arranges its key rooms so that beneficial qi reaches the people and harmful qi is deflected.\u003C\u002Fp>\u003Ch2>The practical core of household advice\u003C\u002Fh2>\u003Cp>Much everyday Feng Shui advice concerns the yang house, and a good deal of it has a practical core. Guidance to avoid a house at the end of a long straight road, or a bed positioned directly in line with a door, or a stairway aimed straight at the entrance, corresponds to a sense of comfort, safety, and calm that most people recognize. The tradition expresses these judgments in terms of qi and sha, but many overlap with ordinary good sense about light, air, movement, and repose. This practical dimension is part of why yang-house Feng Shui remains popular and is the form most often encountered outside China today.\u003C\u002Fp>\u003Ch2>The yin house\u003C\u002Fh2>\u003Cp>The yin house is the grave, and here the tradition made its most distinctive and consequential claim. It held that the qi of a well-sited ancestral grave benefits the descendants of the person buried there. A grave placed at a true dragon’s lair, where beneficial qi gathers, was believed to bring prosperity, official success, and healthy progeny to the family, while a badly placed grave could bring decline and misfortune. Because Chinese kinship placed such weight on the ancestral line and the fortunes of the family across generations, the siting of graves became a matter of the greatest seriousness, and Form School expertise was brought to bear above all on finding auspicious burial ground.\u003C\u002Fp>\u003Ch2>The reasoning behind grave siting\u003C\u002Fh2>\u003Cp>The reasoning behind this belief drew on the idea that ancestors and descendants share the same qi, being of one bodily substance passed down the generations. If the buried remains of an ancestor rest in ground rich with beneficial qi, that qi was thought to resonate with the shared qi of the living descendants and to nourish their fortunes, much as two strings tuned alike will sound together. This notion of resonance between ancestor and descendant is the theoretical heart of yin-house Feng Shui. It also explains why families would go to great lengths, and sometimes great expense, to secure and protect an auspicious grave site, and why disputes over burial ground could be so bitter.\u003C\u002Fp>\u003Ch2>Why graves belong to the Form School\u003C\u002Fh2>\u003Cp>Grave Feng Shui was overwhelmingly the domain of the Form School, because a burial site is chosen from open land where the configuration of mountains and water can be read directly. The master traces the dragon veins, identifies the lair where qi settles, checks the embrace of the surrounding hills and the flow of water, and fixes the orientation of the grave with the compass. The classic texts of the tradition, beginning with the Book of Burial attributed to Guo Pu, are largely concerned with this art. For much of Chinese history, the placement of a family’s graves was considered as important to its long-term fortunes as any decision it could make.\u003C\u002Fp>\u003Ch2>How the two domains interact\u003C\u002Fh2>\u003Cp>The two domains interact in the life of a family. The yang house shapes the fortunes of those living in it now; the yin house, through the ancestors, shapes the fortunes of the whole descent line over time. A prosperous family might attribute its success to well-placed ancestral graves as much as to a well-sited home, and a family in decline might seek the cause in a grave disturbed or poorly located. The care of graves, already central to Chinese ancestral practice for reasons of filial piety and ritual, thus carried an additional weight of belief about its effect on the living.\u003C\u002Fp>\u003Ch2>What feng shui actually did in society\u003C\u002Fh2>\n\u003Cp>Whatever one concludes about its theory, feng shui performed real social work, and understanding that explains its persistence better than any argument about qi.\u003C\u002Fp>\n\u003Cp>It supplied a neutral language for disputes about land. A lineage that objected to a neighbour’s new building could not easily say that it wanted the light, the view, or the water rights for itself, but it could say the building damaged the qi of an ancestral grave, and that was a respectable public complaint which magistrates were willing to hear. Court records are full of such cases. Feng shui thus functioned as a kind of customary planning law, giving people a way to contest changes to shared space in terms nobody had to admit were self-interested.\u003C\u002Fp>\n\u003Cp>It also protected trees. Groves standing behind villages and around graves were classed as feng shui woods, and cutting them was a serious offence against the whole community. In parts of south China these are now among the few remaining patches of old lowland forest, and ecologists study them precisely because the belief preserved them when nothing else did. Whether or not the reason was sound, the effect was conservation.\u003C\u002Fp>\n\u003Cp>Less happily, it offered an explanation for misfortune that placed no blame on anyone living, and a remedy — reburial, rebuilding, a screen wall — that could be acted on. That is a genuine comfort, and it is part of why the practice was valued. But the same features made it an instrument of harm. Burials were sometimes delayed for years, occasionally decades, while a family sought an acceptable site or the money to buy one, with a coffin kept in a temple in the meantime. Families ruined themselves paying for tombs. Accusations of grave damage were used to extort neighbours, and practitioners were in a position to demand a great deal from anxious clients. Reformers who attacked feng shui in the nineteenth and twentieth centuries were usually attacking these consequences rather than its cosmology, and their complaints were not unfounded.\u003C\u002Fp>\n\n\u003Ch2>What can and cannot be supported\u003C\u002Fh2>\u003Cp>It must be said plainly that the central claim of yin-house Feng Shui—that the siting of a grave affects the fortune of descendants—is not supported by any evidence outside the tradition’s own framework, and belongs to the domain of belief rather than demonstrated fact. The same holds for the more specific promises of yang-house Feng Shui regarding wealth or success. What can be said without qualification is that these beliefs were sincerely held, socially powerful, and deeply woven into Chinese family life, and that the practical siting wisdom bound up with them—shelter, sunlight, water, calm—has a real basis. The honest approach is to present the practical and the metaphysical layers distinctly, respecting the tradition while not endorsing its predictive claims.\u003C\u002Fp>\u003Ch2>The essentials\u003C\u002Fh2>\u003Cp>For the reader, the distinction is straightforward. Feng Shui treats two kinds of “house”: the yang house of the living, where the concern is a comfortable, well-oriented dwelling that gathers good qi for its occupants; and the yin house of the dead, the grave, where the concern is a site whose qi is believed to benefit descendants through the resonance of shared ancestral qi. The first blends practical sense with cosmology and remains widely practiced; the second rests on a belief about ancestral influence that was central to traditional China and shaped the landscape of its graves.\u003C\u002Fp>\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>Feng Shui divides into the yang house of the living and the yin house of the dead.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Yang-house practice asks how a dwelling gathers beneficial qi for the people in it.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Assessment begins with the site and surroundings, then moves inside to layout and orientation.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Much everyday household advice has a practical core about light, airflow, noise and movement.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Yin-house Feng Shui concerns graves, and makes the tradition’s most consequential claim.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The reasoning is that ancestors and descendants share the same qi, so a well-sited grave benefits the family.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Grave siting belongs to the Form School, since burial sites are chosen from open landscape.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The claim that a grave’s siting affects descendants’ fortunes is not supported by evidence.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: the Book of Burial (Zangshu) attributed to Guo Pu, in scholarly translation and study; Stephan Feuchtwang’s An Anthropological Analysis of Chinese Geomancy, on the yin and yang house and ancestral resonance; Ole Bruun’s Fengshui in China, on the social role of grave and house siting; and standard scholarly treatments of Chinese ancestral practice and geomancy.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Ch2>兩個領域，一套語言\u003C\u002Fh2>\n\u003Cp>風水分兩大用途：\u003Cstrong>陽宅\u003C\u002Fstrong>是活人住的房子，\u003Cstrong>陰宅\u003C\u002Fstrong>是死人埋的墳。兩者用同一套概念——氣、龍脈、坐向、五行——但側重、做法和社會作用都很不一樣。\u003C\u002Fp>\n\u003Cp>現代讀者往往只知道陽宅，這是一個需要更正的印象：\u003Cstrong>在中國歷史上，風水的重心長期在陰宅。\u003C\u002Fstrong>“風水”一詞就出自一部講葬地的書，明清風水文獻裡講墳地的分量遠超過講住宅。\u003C\u002Fp>\n\u003Ch2>陽宅：給活人的\u003C\u002Fh2>\n\u003Cp>陽宅的判斷從大到小：先看地段與周邊（背後有無依託、前方是否開闊、道路怎麼走），再看建築朝向，然後進到室內。\u003C\u002Fp>\n\u003Cp>傳統把室內的重點概括為\u003Cstrong>三要\u003C\u002Fstrong>：門、主、灶——大門的位置和朝向，主要臥房的位置，灶的位置和朝向。此外還講床位、書桌、廁所、樓梯、採光明暗，以及戶型是否方正。\u003C\u002Fp>\n\u003Cp>陽宅這一半在今天遇到的最大難題是樓房。傳統宅法設想的是一座落在地面上的獨院：有天井，有正房廂房，有前後。搬到高層公寓裡，幾乎每一條都要重新解釋——十一層的住戶腳下並沒有地氣，一戶人家的門朝著內廊，前後左右也不再對應山水。今天的風水師對此各有講法，有的以整棟樓的坐向為準，有的以本戶的門為準，誰也說不服誰。這不是他們本事不夠，而是舊規矩本來沒有為這種住法預備。\u003C\u002Fp>\n\u003Ch2>陽宅建議裡的實用核心\u003C\u002Fh2>\n\u003Cp>陽宅這一塊，可以用居住經驗解釋的比例相當高。挑幾條常見的看：\u003C\u002Fp>\n\u003Cp>\u003Cstrong>忌穿堂\u003C\u002Fstrong>（前後門直通）——就是避免過堂風，冬天尤其明顯。\u003Cstrong>忌門對門\u003C\u002Fstrong>——兩戶門正對，開門即互見，是隱私與社交距離問題。\u003Cstrong>床不對門\u003C\u002Fstrong>——躺著正對門口，視線與出入干擾都在，人不容易安穩。\u003Cstrong>灶不當門\u003C\u002Fstrong>——明火怕風，油煙也不宜直吹出入口。\u003Cstrong>廁所不宜正對廚房或餐處\u003C\u002Fstrong>——衛生與氣味。\u003Cstrong>忌橫梁壓頂\u003C\u002Fstrong>——低矮梁下的壓迫感是真的，淨空不足也確實礙事。\u003Cstrong>忌缺角與狹長\u003C\u002Fstrong>——不規則戶型難以佈置，浪費面積。\u003Cstrong>座位背後要有靠\u003C\u002Fstrong>——背後有人走動時人無法放鬆，這是任何辦公室都能驗證的。\u003C\u002Fp>\n\u003Cp>把這些條目排在一起，會看到一個清楚的結論：\u003Cstrong>陽宅的大部分基本條目是長期居住經驗的口訣化。\u003C\u002Fstrong>它們不需要“氣”來支撐，但用“氣”來記憶和傳授確實方便。\u003C\u002Fp>\n\u003Cp>越出這一層的部分則不同：某方位主財、某方位主病、某年不宜在某個角落動土、門開在二十四山的哪一格影響事業。這些屬於上一頁說的約定層。\u003C\u002Fp>\n\u003Ch2>陰宅：給死人的\u003C\u002Fh2>\n\u003Cp>陰宅關心的是墓地的選址、朝向和形制。它背後有一個明確的觀念：\u003Cstrong>祖先安則後代安。\u003C\u002Fstrong>祖墳的位置被認為影響整個家族的運勢——科第、財富、人丁、疾病。\u003C\u002Fp>\n\u003Cp>這個觀念把兩件在中國社會裡分量極重的事綁在一起：\u003Cstrong>孝道\u003C\u002Fstrong>與\u003Cstrong>家族利益\u003C\u002Fstrong>。為父母擇一塊好地，既是盡孝，又被認為是為子孫謀福。兩個動機疊加，投入自然大——明清時期有為等吉地、吉日而長期停柩不葬的現象，多次受到官員批評；也有家族因祖墳位置對簿公堂，地方訴訟記錄裡這類案件並不罕見。\u003C\u002Fp>\n\u003Ch2>擇墓的道理\u003C\u002Fh2>\n\u003Cp>墳地的傳統標準是：地勢稍高、土質乾燥、排水良好、不積水、不被水流沖刷、四周有圍合、朝向合宜。\u003C\u002Fp>\n\u003Cp>這裡同樣有一個實在的核心。\u003Cstrong>棺木最怕水。\u003C\u002Fstrong>低窪積水處的墓穴滲水、塌陷、棺木腐壞，這是可以直接看到的後果。選高處、選乾燥土層、避開水道，確實能避免這些問題。傳統的說法是“水劫”不吉，觀察到的現象是墓穴進水，兩者指的是同一件事。\u003C\u002Fp>\n\u003Cp>越出這一層的是因果跨度：\u003Cstrong>把家族三代的興衰歸因於一塊墳地。\u003C\u002Fstrong>這類判斷通常在事後作出——家族興旺就說這墳點得好，家族衰落就說墳出了問題、要遷。這是事後歸因，任何結果都能解釋，因此無法檢驗。\u003C\u002Fp>\n\u003Cp>擇墓的道理裡，有一條值得單獨點出：書上說葬者乘生氣，意思是把死者安放在地氣聚攏之處，好讓這股氣經由骸骨傳及後人。這個說法預設了祖先與子孫之間有一條不因死亡而斷的通路，而這條通路是整個墓法的支點。它是不是成立，文獻從不討論，只當作前提。你若不接受這個前提，墓法的全部推論也就無所依附了。\u003C\u002Fp>\n\u003Ch2>為什麼墳墓歸形勢派\u003C\u002Fh2>\n\u003Cp>原因很實際：野外沒有建築。看住宅可以量門、量灶、排戶型，看墳地只有山、水、坡、土，能讀的只有地形。所以陰宅一路以形勢派為主，羅盤主要用在最後定坐向那一步。\u003C\u002Fp>\n\u003Cp>這也解釋了一個現代變化：城市住宅看不到山水，只剩方位和戶型可算，\u003Cstrong>理氣法因此在今天比形勢法更常用\u003C\u002Fstrong>。流派的消長部分是環境變化的結果，不是理論進步的結果。\u003C\u002Fp>\n\u003Ch2>兩個領域如何互相牽動\u003C\u002Fh2>\n\u003Cp>陽宅與陰宅在實際生活裡並不各自獨立，它們時常互相牽動，而牽動的方式往往是社會性的，不是術數性的。一族人在山上佔了一片好墳地，山下的宅子便被認為跟著受益；反過來，若家中連年不順，第一個被懷疑的常常不是房子，而是祖墳。於是修宅與修墳成了一件事的兩面。\u003C\u002Fp>\n\u003Cp>更實在的一層是：墳地一旦被認定為關係全族的命脈，它就變成不可動的產業。後人不能賣，不能改作耕地，也不許旁人在附近動土。這使墳地成為宗族在地方上的一種權利標記——你家祖墳在哪座山上，等於宣告你家在這一帶有多久的根基。許多村落之間的界址爭執，實際是圍繞墳山展開的。\u003C\u002Fp>\n\u003Cp>還有一種牽動是時間上的。宅子可以換，墳不能輕易遷。一家人若搬了地方，陽宅的說法隨之作廢，陰宅的說法卻仍舊掛在原處，繼續被用來解釋後代的境遇。這就是為什麼在傳統社會裡，關於風水的糾紛最後多半落到墳上：那是唯一不會隨著搬遷而消失的一筆。\u003C\u002Fp>\n\n\u003Ch2>風水在社會裡的真實功能\u003C\u002Fh2>\n\u003Cp>這一節是理解陰宅的關鍵，也是人類學研究給出的重要觀察。\u003C\u002Fp>\n\u003Cp>在宗族社會裡，祖先崇拜強調的是\u003Cstrong>共同\u003C\u002Fstrong>——全族共祭一個祖先，利益一致。而風水恰好相反：它把祖墳與\u003Cstrong>某一支、某一房\u003C\u002Fstrong>的興衰聯絡起來，於是它成了一種可以公開使用的語言，用來表達家族內部的競爭、不滿和分家訴求。誰家出了人才、誰家沒落，都能用墳地來解釋和爭論。\u003C\u002Fp>\n\u003Cp>所以風水在社會史上的作用不只是選址技術，它還是\u003Cstrong>處理家族關係的一套說法\u003C\u002Fstrong>。這也是歷代官府既容忍它又要限制它的原因——它確實會引發爭訟。看不到這一層，就無法理解為什麼中國人在墳地上投入那麼大的成本和情緒。\u003C\u002Fp>\n\u003Cp>順帶說一句今天的情形：土葬受限、公墓通行之後，傳統墓法的操作空間大幅收窄。公墓的位置、朝向、大小都由園方定好，可選的只是哪一排哪一號。於是一部分人把心思轉到骨灰安放的方位與日期上，另一部分人則把墓法整個放下了。這是這門術數近幾十年最實在的變化，比任何理論上的爭論都更改變它的樣貌。\u003C\u002Fp>\n\u003Ch2>哪些說法可以支援，哪些不能\u003C\u002Fh2>\n\u003Cp>\u003Cstrong>可以支援：\u003C\u002Fstrong>通風、採光、乾燥、排水、動線、噪音、隱私、防洪、防滑坡、背後有靠的心理效應。這些都有獨立的解釋，不依賴風水的宇宙論。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>不能支援：\u003C\u002Fstrong>祖墳或住宅方位決定財運、健康、子孫成就；某年某方位動土招災。這類關聯沒有可重複的證據，而且各流派互相矛盾。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>需要單獨看待的：\u003C\u002Fstrong>心理與社會效應是真實的。相信房子佈置得當的人住得更安心，家族在祖墳上達成一致會減少糾紛。這類效果確實存在，但它來自信念與協商，不是來自方位本身。誠實地說明這一點，比籠統地肯定或否定都更有用。\u003C\u002Fp>\n\u003Ch2>要領\u003C\u002Fh2>\n\u003Cp>把陽宅與陰宅兩半收成幾句：兩者用同一套語彙，分別在於受益的是誰、要多久才見效。陽宅管當下住著的人，搬了就不算；陰宅管子孫，一代代往下算。理論先為墳而立，後來才搬到宅上用，所以有些宅法的規矩，追究起來本是替墓地設想的。\u003C\u002Fp>\n\u003Cp>讀這一部分時，有兩點值得記住。一是可核實的程度差得很遠：宅法裡排水、通風、日照、動線這些說法，你自己就能驗；墓法所許的世代之利，無從查證，因為任何結果都可以歸到幾十年前的一次點穴上。二是這門術數在社會裡做過的事，並不因為它的道理未獲證實而不存在——它調停過地界之爭，保住過一片片風水林，也確實拖延過喪事、耗盡過人家。評價它，這兩筆都要算進去。\u003C\u002Fp>\n\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>陽宅為活人之居，陰宅為墓地；概念相同而做法與社會作用不同。\u003C\u002Fli>\n\u003Cli>歷史上風水重心長期在陰宅，“風水”一詞即出自講葬地的《葬書》。\u003C\u002Fli>\n\u003Cli>陽宅重點傳統概括為三要：門、主、灶，另及床位、廁所、採光、戶型。\u003C\u002Fli>\n\u003Cli>忌穿堂、門對門、床對門、灶當門、橫梁壓頂、背後無靠等條目多為居住經驗的口訣化。\u003C\u002Fli>\n\u003Cli>陰宅觀念核心是祖先安則後代安，把孝道與家族利益綁在一起。\u003C\u002Fli>\n\u003Cli>明清有為等吉地吉日而停柩不葬的現象，也有因祖墳涉訟的案例。\u003C\u002Fli>\n\u003Cli>擇墓標準中乾燥、排水、避水衝有實在道理，棺木進水的後果可以直接看到。\u003C\u002Fli>\n\u003Cli>把家族興衰歸於一塊墳地屬事後歸因，無法檢驗。\u003C\u002Fli>\n\u003Cli>墳地只能讀地形，故以形勢派為主；城市住宅無山水可讀，故理氣法在今天更常用。\u003C\u002Fli>\n\u003Cli>風水把祖墳與某一房的興衰相連，成為表達家族競爭與不滿的語言，這是它引發爭訟的原因。\u003C\u002Fli>\n\u003Cli>可支援的是通風采光乾燥排水動線等居住條件；不可支援的是方位決定財運健康子孫成就。\u003C\u002Fli>\n\u003Cli>心理與社會效應真實存在，但來自信念與協商，不來自方位。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FPSH9KynixeG2RLIM3mG3.webp",1920,600,{"en":874,"zh":875},"Ink painting of a group of traditional tiled-roof buildings by the water and, higher up the hill, a tomb with an arched door enclosed by a low wall and cypresses.","水墨畫：水邊一組傳統瓦頂房屋，山坡更高處有一座拱門墓葬，四周矮牆圍繞、柏樹成行。",{"en":874,"zh":875},"banner","list",{"en":374,"zh":880},"陽宅與陰宅風水：住宅、墓葬與兩者的區別",{"en":882,"zh":883},"Yangzhai and yinzhai: how Feng Shui applied one vocabulary of qi, landform and direction to homes and to ancestral graves, and why graves mattered so much.","瞭解陽宅風水與陰宅風水的區別：兩者如何共享氣、地形和方位原則，卻服務於不同物件，並需要不同的歷史與現實判斷。",[],{"data":886},[887,1008,1104,1155],{"id":888,"slug":889,"available_locales":890,"path":891,"title":892,"venue":895,"hero_image_url":898,"card_image_url":898,"card_landscape_url":899,"lifecycle":900,"session_mode":901,"sessions":902,"next_session":1007},78700,"baduanjin-workshop-september",[580,581,582],"\u002Fevents\u002Finternal-arts-wellness\u002Fbaduanjin-workshop-september",{"en":893,"zh":894},"Baduanjin Workshop — November 2026 Sessions","古法八段錦 · 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