[{"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\u002Fform-school-landscape":859,"live-course-events":886},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":572,"footer":573},[292],{"to":188,"label":189,"label_zh":190,"children":293},[294,324,354,384,414,448,482,512,542],{"to":193,"label":194,"label_zh":195,"children":295},[296,300,304,308,312,316,320],{"to":297,"label":298,"label_zh":299},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Forigins-early-history","Origins & Early History of Yin-Yang Thought","陰陽觀念的來歷",{"to":301,"label":302,"label_zh":303},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fmeaning-of-yin-and-yang","The Meaning of Yin and Yang","陰陽的含義",{"to":305,"label":306,"label_zh":307},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Ffive-phases","The Five Phases: Wood, Fire, Earth, Metal & Water","五行：五種執行",{"to":309,"label":310,"label_zh":311},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fgenerating-controlling-cycles","The Generating & Controlling Cycles","相生與相剋",{"to":313,"label":314,"label_zh":315},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fcorrelative-cosmology","Correlative Cosmology: Body, Seasons & the Cosmos","天人相應：關聯宇宙論",{"to":317,"label":318,"label_zh":319},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fin-the-metaphysical-arts","Yin-Yang & the Five Elements in the Metaphysical Arts","陰陽五行在術數中的應用",{"to":321,"label":322,"label_zh":323},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fkey-sources-further-reading","Key Sources & Further Reading","參考文獻與延伸閱讀",{"to":197,"label":198,"label_zh":199,"children":325},[326,330,334,338,342,346,350],{"to":327,"label":328,"label_zh":329},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Forigins-history","Origins and History of the Chinese Sexagenary Cycle","中國干支與六十甲子的起源和歷史",{"to":331,"label":332,"label_zh":333},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ften-heavenly-stems","The Ten Heavenly Stems: Names, Five Phases and Meanings","十天干：名稱、五行屬性與含義",{"to":335,"label":336,"label_zh":337},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ftwelve-earthly-branches","The Twelve Earthly Branches: Animals, Hours, Months and Meanings","十二地支：生肖、時辰、月份與含義",{"to":339,"label":340,"label_zh":341},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fsixty-year-jiazi","The Sixty-Part Jiazi Cycle: How Stems and Branches Combine","六十甲子：天干地支如何組合成六十迴圈",{"to":343,"label":344,"label_zh":345},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fstems-branches-yin-yang-five-phases","How Heavenly Stems and Earthly Branches Encode Yin–Yang and the Five Phases","天干地支如何結合陰陽五行",{"to":347,"label":348,"label_zh":349},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fin-the-metaphysical-arts","How Ganzhi Is Used in BaZi, Feng Shui, Date Selection and Other Arts","干支如何應用於八字、風水、擇日與其他術數",{"to":351,"label":352,"label_zh":353},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fkey-sources-further-reading","Heavenly Stems, Earthly Branches and Ganzhi: Sources and Further Reading","天干地支與干支歷的重要資料和延伸閱讀",{"to":201,"label":202,"label_zh":203,"children":355},[356,360,364,368,372,376,380],{"to":357,"label":358,"label_zh":359},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Forigins-history","Origins and History of Chinese Feng Shui","中國風水的起源與歷史",{"to":361,"label":362,"label_zh":363},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fqi-compass-two-schools","Qi, the Feng Shui Compass and the Two Schools","風水中的氣、羅盤與形勢理氣之分",{"to":365,"label":366,"label_zh":367},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fform-school-landscape","Feng Shui Form School: How Landscapes Are Read","風水形勢派：如何觀察山水與地形",{"to":369,"label":370,"label_zh":371},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fcompass-school-luopan","Feng Shui Compass School: How the Luopan Is Used","風水理氣派：羅盤如何用於方位判斷",{"to":373,"label":374,"label_zh":375},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fdwellings-and-graves","Feng Shui for Homes and Graves: Yangzhai and Yinzhai","陽宅與陰宅風水：住宅和墓葬有何不同",{"to":377,"label":378,"label_zh":379},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fmodern-world","Feng Shui Today: Homes, Cities, Design and Cultural Practice","今日風水：住宅、城市、設計與文化實踐",{"to":381,"label":382,"label_zh":383},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fkey-sources-further-reading","Chinese Feng Shui Sources: Classical Texts and Further Reading","中國風水資料：經典文獻與延伸閱讀",{"to":205,"label":206,"label_zh":207,"children":385},[386,390,394,398,402,406,410],{"to":387,"label":388,"label_zh":389},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history","History of BaZi and the Four Pillars of Destiny","八字與四柱命理的起源和歷史",{"to":391,"label":392,"label_zh":393},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fbuilding-the-chart","How a BaZi Chart Is Calculated: The Four Pillars and Eight Characters","八字命盤如何排定：四柱八字的計算方法",{"to":395,"label":396,"label_zh":397},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fday-master-ten-gods","The BaZi Day Master and Ten Gods: A Relationship Guide","八字日主與十神：命盤關係如何分類",{"to":399,"label":400,"label_zh":401},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Ffive-phase-balance","How BaZi Charts Are Read: Five-Phase Balance and the Useful God","八字命盤如何解讀：五行平衡與用神",{"to":403,"label":404,"label_zh":405},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fluck-pillars-annual-influences","BaZi Luck Pillars and Annual Influences: How Time Is Read","八字大運與流年：命盤如何推移時間",{"to":407,"label":408,"label_zh":409},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fin-practice","BaZi Readings Today: Interpretation, Responsibility and Limits","今日八字解讀：意義、責任與界限",{"to":411,"label":412,"label_zh":413},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fkey-sources-further-reading","BaZi Sources: Classical Texts, Commentaries and Further Reading","八字資料：經典、註疏與延伸閱讀",{"to":209,"label":210,"label_zh":211,"children":415},[416,420,424,428,432,436,440,444],{"to":417,"label":418,"label_zh":419},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Forigins-history","History of Zi Wei Dou Shu: Origins, Legends and Documented Evidence","紫微斗數的起源與歷史：傳說、文獻與可考證據",{"to":421,"label":422,"label_zh":423},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ftwelve-palaces","The Twelve Palaces of Zi Wei Dou Shu: A Guide to the Life Domains","紫微斗數十二宮：命盤生活領域完整指南",{"to":425,"label":426,"label_zh":427},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fthe-stars","Zi Wei Dou Shu Stars: The Fourteen Major Stars and Their Meanings","紫微斗數星曜：十四主星及其含義",{"to":429,"label":430,"label_zh":431},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fcasting-and-reading","How a Zi Wei Dou Shu Chart Is Cast and Read","紫微斗數如何排盤與解讀",{"to":433,"label":434,"label_zh":435},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ffour-transformations","Zi Wei Dou Shu Four Transformations: How the Chart Moves Through Time","紫微斗數四化：命盤如何隨時間變化",{"to":437,"label":438,"label_zh":439},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fin-practice","Zi Wei Dou Shu Readings Today: Interpretation, Responsibility and Limits","今日紫微斗數解讀：意義、責任與界限",{"to":441,"label":442,"label_zh":443},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fkey-sources-further-reading","Zi Wei Dou Shu Sources: Classical Texts, Schools and Further Reading","紫微斗數資料：經典、流派與延伸閱讀",{"to":445,"label":446,"label_zh":447},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fglossary","Zi Wei Dou Shu Glossary: Palaces, Stars, Transformations and Time Cycles","紫微斗數術語表：宮位、星曜、四化與時間週期",{"to":214,"label":215,"label_zh":216,"children":449},[450,454,458,462,466,470,474,478],{"to":451,"label":452,"label_zh":453},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Forigins-history","Origins and History of Chinese Date Selection","中國擇吉的起源與歷史",{"to":455,"label":456,"label_zh":457},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fthe-almanac","The Chinese Almanac: How the Tongshu Guides Everyday Dates","通書：中國人的日用擇日指南",{"to":459,"label":460,"label_zh":461},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcyclical-qualities","How Chinese Calendars Describe the Qualities of Days","中國曆法如何描述日子的週期屬性",{"to":463,"label":464,"label_zh":465},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fstars-and-officers","Auspicious Stars and Day Officers in Chinese Date Selection","擇吉中的吉星、值日神與神煞",{"to":467,"label":468,"label_zh":469},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fchoosing-a-date","How Chinese Date Selection Works in Practice","中國擇日的實際操作",{"to":471,"label":472,"label_zh":473},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcultural-meaning-and-responsible-practice","Chinese Date Selection: Cultural Meaning and Responsible Practice","中國擇日的文化意義與負責任實踐",{"to":475,"label":476,"label_zh":477},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fkey-sources-further-reading","Chinese Date Selection: Key Sources and Further Reading","中國擇日的重要資料與延伸閱讀",{"to":479,"label":480,"label_zh":481},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Ftwenty-four-solar-terms-seasonal-time-chinese-calendar","The Twenty-Four Solar Terms: Seasonal Time in the Chinese Calendar","二十四節氣：中國曆法中的季節時間",{"to":218,"label":219,"label_zh":220,"children":483},[484,488,492,496,500,504,508],{"to":485,"label":486,"label_zh":487},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Forigins-history","Origins and History of Chinese Physiognomy","中國相術的起源與歷史",{"to":489,"label":490,"label_zh":491},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fface-reading","Chinese Face Reading (Mianxiang): Methods, Meanings and Limits","中國面相術：方法、含義與侷限",{"to":493,"label":494,"label_zh":495},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fpalm-reading","Chinese Palm Reading (Shouxiang): Traditions, Methods and Limits","中國手相術：傳統、方法與侷限",{"to":497,"label":498,"label_zh":499},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-practice","Chinese Physiognomy in Practice Today: Readings, Apps and Risks","當代中國相術：看相、應用程式與風險",{"to":501,"label":502,"label_zh":503},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fhistory-interpretation-and-context","How to Interpret Chinese Physiognomy Responsibly","如何負責任地理解中國相術",{"to":505,"label":506,"label_zh":507},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-culture","Chinese Physiognomy in History, Literature and Everyday Culture","中國相術在歷史、文學與日常文化中",{"to":509,"label":510,"label_zh":511},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading","Chinese Physiognomy: Primary Sources and Further Reading","中國相術的重要資料與延伸閱讀",{"to":222,"label":223,"label_zh":224,"children":513},[514,518,522,526,530,534,538],{"to":515,"label":516,"label_zh":517},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Forigins-history","Origins and History of Chinese Divination","中國占卜的起源與歷史",{"to":519,"label":520,"label_zh":521},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Foracle-bones","Chinese Oracle Bones and Turtle-Shell Divination","中國甲骨與龜卜：商代占卜和早期文字",{"to":523,"label":524,"label_zh":525},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fyijing-milfoil","The Yijing and Milfoil Divination: How Hexagrams Are Cast and Read","《易經》與筮佔：卦象如何生成與解讀",{"to":527,"label":528,"label_zh":529},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fcoins-and-lots","Chinese Coin Divination and Temple Lots: Methods and Meaning","中國錢佔與求籤：方法、解讀與文化意義",{"to":531,"label":532,"label_zh":533},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fin-practice","Chinese Divination in Practice Today: Consultations, Apps and Risks","當代中國占卜：諮詢、應用程式與風險",{"to":535,"label":536,"label_zh":537},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fmeaning-reflection-and-responsible-practice","How to Use Chinese Divination Responsibly","如何負責任地使用中國占卜",{"to":539,"label":540,"label_zh":541},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fkey-sources-further-reading","Chinese Divination: Primary Sources and Further Reading","中國占卜的重要資料與延伸閱讀",{"to":226,"label":227,"label_zh":228,"children":543},[544,548,552,556,560,564,568],{"to":545,"label":546,"label_zh":547},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Forigins-history","Origins and History of the Hetu and Luoshu Diagrams","河圖與洛書圖式的起源與歷史",{"to":549,"label":550,"label_zh":551},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fhetu-river-chart","The Hetu River Chart: Numbers, Directions and the Five Phases","河圖：數字、方位與五行結構",{"to":553,"label":554,"label_zh":555},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fluoshu-magic-square","The Luoshu Magic Square: Numbers, Structure and Cultural Meaning","洛書幻方：數字結構與文化含義",{"to":557,"label":558,"label_zh":559},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fnine-palaces","The Nine Palaces (Jiugong): Directions, Time Cycles and Traditional Uses","九宮：方位、時間週期與傳統用途",{"to":561,"label":562,"label_zh":563},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fin-practice","Hetu, Luoshu and Nine Palaces in Practice Today","河圖、洛書與九宮在今天的實際應用",{"to":565,"label":566,"label_zh":567},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fmathematics-tradition-and-interpretation","How to Interpret the Hetu and Luoshu: Mathematics, History and Symbolism","如何理解河圖與洛書：數學、歷史與象徵",{"to":569,"label":570,"label_zh":571},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fkey-sources-further-reading","Hetu, Luoshu and Nine Palaces: Primary Sources and Further Reading","河圖、洛書與九宮的重要資料與延伸閱讀",[],[],{"data":575},[576,612,635,654,675,694,714,732,753,776,798],{"id":38,"uuid":577,"slug":578,"available_locales":579,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":597,"hero_image":3,"hero_image_url":3,"seo_title":602,"seo_description":605,"sort_order":607,"is_active":608,"status":609,"created_at":610,"updated_at":611},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[580,581,582],"en","zh","fr",{"en":584,"zh":585},"Feng Shui Learning","風水課程",{"en":587,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":589,"zh":590},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[593,594,595,596],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[598,599,600,601],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":603,"zh":604},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":587,"zh":606},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":613,"slug":614,"available_locales":615,"name":616,"description":619,"body":622,"path":625,"images":626,"image_urls":627,"hero_image":3,"hero_image_url":3,"seo_title":628,"seo_description":631,"sort_order":607,"is_active":608,"status":609,"created_at":634,"updated_at":611},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[580,581,582],{"en":617,"zh":618},"Internal Arts & Wellness","內家功法與養生",{"en":620,"zh":621},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":623,"zh":624},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":629,"zh":630},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":632,"zh":633},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":636,"uuid":637,"slug":638,"available_locales":639,"name":640,"description":643,"body":644,"path":645,"images":646,"image_urls":647,"hero_image":3,"hero_image_url":3,"seo_title":648,"seo_description":650,"sort_order":607,"is_active":608,"status":609,"created_at":653,"updated_at":611},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[580,581,582],{"en":641,"zh":642},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":649},"Chinese Face Reading Classes and Workshops",{"en":651,"zh":652},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":655,"uuid":656,"slug":657,"available_locales":658,"name":659,"description":662,"body":664,"path":667,"images":668,"image_urls":669,"hero_image":3,"hero_image_url":3,"seo_title":670,"seo_description":673,"sort_order":38,"is_active":608,"status":609,"created_at":610,"updated_at":611},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[580,581,582],{"en":660,"zh":661},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":663,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":665,"zh":666},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":671,"zh":672},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":663,"zh":674},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":676,"slug":677,"available_locales":678,"name":679,"description":682,"body":683,"path":684,"images":685,"image_urls":686,"hero_image":3,"hero_image_url":3,"seo_title":687,"seo_description":690,"sort_order":38,"is_active":608,"status":609,"created_at":693,"updated_at":611},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[580,581,582],{"en":680,"zh":681},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":688,"zh":689},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":691,"zh":692},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":695,"slug":696,"available_locales":697,"name":698,"description":701,"body":703,"path":706,"images":707,"image_urls":708,"hero_image":3,"hero_image_url":3,"seo_title":709,"seo_description":712,"sort_order":655,"is_active":608,"status":609,"created_at":610,"updated_at":611},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[580,581,582],{"en":699,"zh":700},"Ba Zi Learning","八字課程",{"en":702,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":704,"zh":705},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":710,"zh":711},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":702,"zh":713},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":715,"slug":716,"available_locales":717,"name":718,"description":721,"body":722,"path":723,"images":724,"image_urls":725,"hero_image":3,"hero_image_url":3,"seo_title":726,"seo_description":729,"sort_order":655,"is_active":608,"status":609,"created_at":693,"updated_at":611},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[580,581,582],{"en":719,"zh":720},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":727,"zh":728},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":730,"zh":731},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":733,"uuid":734,"slug":735,"available_locales":736,"name":737,"description":740,"body":743,"path":746,"images":747,"image_urls":748,"hero_image":3,"hero_image_url":3,"seo_title":749,"seo_description":751,"sort_order":655,"is_active":608,"status":609,"created_at":752,"updated_at":611},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[580,581,582],{"en":738,"zh":739},"I Ching Learning","易經課程",{"en":741,"zh":742},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":744,"zh":745},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":750,"zh":739},"I Ching Classes and Courses",{"en":741,"zh":742},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":754,"slug":755,"available_locales":756,"name":757,"description":760,"body":763,"path":766,"images":767,"image_urls":768,"hero_image":3,"hero_image_url":3,"seo_title":769,"seo_description":772,"sort_order":242,"is_active":608,"status":609,"created_at":775,"updated_at":611},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[580,581,582],{"en":758,"zh":759},"Traditional Arts & Crafts","傳統藝術與手作",{"en":761,"zh":762},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":764,"zh":765},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":770,"zh":771},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":773,"zh":774},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":777,"slug":778,"available_locales":779,"name":780,"description":783,"body":786,"path":789,"images":790,"image_urls":791,"hero_image":3,"hero_image_url":3,"seo_title":792,"seo_description":794,"sort_order":247,"is_active":608,"status":609,"created_at":797,"updated_at":611},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[580,581,582],{"en":781,"zh":782},"Wudang Community","武當社群活動",{"en":784,"zh":785},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":787,"zh":788},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":793,"zh":782},"Wudang Community Events",{"en":795,"zh":796},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":799,"slug":800,"available_locales":801,"name":802,"description":805,"body":806,"path":807,"images":808,"image_urls":809,"hero_image":3,"hero_image_url":3,"seo_title":810,"seo_description":813,"sort_order":69,"is_active":608,"status":609,"created_at":816,"updated_at":611},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[580,581,582],{"en":803,"zh":804},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":811,"zh":812},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":814,"zh":815},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":818},{"hero_type":819,"hero_image":820,"hero_image_alt":821,"hero_youtube_id":822,"hero_content_on":608,"hero_heading":823,"hero_subheading":824,"hero_text":825,"hero_subheading_zh":826,"hero_text_zh":827,"hero_buttons":828,"home_seo":834,"page_layout":840,"shop_enabled":841,"contact":842,"journey":858},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[829,831],{"label":830,"link":278},"Start Your Wudang Journey",{"label":832,"link":833},"View Events & Courses","\u002Fevents",{"title":835,"description":837},{"en":836,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":838,"zh":839},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":843,"has_any":608,"text":851},{"email":844,"whatsapp":845,"wechat_id":846,"wechat_qr_url":847,"instagram":848,"instagram_handle":849,"facebook":850,"facebook_handle":849},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":852,"china_heading_zh":853,"china_company_en":854,"china_company_zh":855,"china_address_en":856,"china_address_zh":857},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":608},{"data":860},{"to":365,"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":366,"zh":367},{"en":865,"zh":866},"Mountains, ridges, water, shelter and approach in traditional site interpretation","傳統選址如何判斷山脈、水系、藏風、朝向與來路",{"en":868,"zh":869},"\u003Cp>The \u003Cstrong>Form School\u003C\u002Fstrong>, or landform school, is the older and more visual branch of Feng Shui. It reads a site by the shapes of the land around it—the mountains and hills, the flow of water, and the way these features enclose or expose a place. Its central conviction is that the contours of the earth channel qi much as a riverbed channels water, and that a practiced eye can read from those contours where qi gathers and where it disperses. This page sets out the main ideas of the Form School: the dragon veins, the ideal enclosed site, and the model of the \u003Cstrong>four celestial animals\u003C\u002Fstrong>.\u003C\u002Fp>\u003Ch2>Mountains as dragons\u003C\u002Fh2>\u003Cp>The governing image of the Form School is the dragon. Mountain ranges are seen as dragons—long, sinuous bodies of living earth through which qi flows—and the ridgelines along which this energy travels are called dragon veins, longmai (龍脈). A Form School master traces these veins across the landscape, following a range from its distant, high origin down through its twists and branches to the point where it settles. The place where a vigorous dragon vein comes to rest, gathering its qi, is the prized site, called the “dragon’s lair” or xue (穴), a word that also means an acupuncture point on the body—the same image of a place where vital energy concentrates. Finding the lair is the essential skill of the landform master.\u003C\u002Fp>\u003Ch2>The five things a reading looks at\u003C\u002Fh2>\n\u003Cp>Form school practice is usually summarised as five operations, and having them in mind turns a vague impression of landscape-reading into a checklist you can actually follow. The classical formula runs: seek the dragon, examine the flanking hills, observe the water, fix the point, set the facing — mi long, cha sha, guan shui, dian xue, li xiang.\u003C\u002Fp>\n\u003Cp>The dragon (龍) is the ridgeline: where the high ground comes from, how it branches, whether it arrives at the site with substance or peters out. The flanking hills (砂) are the ground on the left and right, which should enclose without crowding. Water (水) means streams, ponds, and in modern practice roads, judged by whether it approaches visibly and leaves out of sight rather than running straight past. The point (穴) is the precise spot, and locating it is treated as the hardest part of the art — a site can be right to within a hundred metres and still wrong by ten. The facing (向) is the direction the building looks, which the form school derives from the terrain rather than from a compass table.\u003C\u002Fp>\n\u003Cp>These five are sequential, and the order is the substance of the method. You do not begin with the spot and look for reasons; you begin with the largest features and narrow down. A practitioner who arrives, glances around, and immediately indicates a point is not doing form school work, whatever they call it.\u003C\u002Fp>\n\n\u003Ch2>The embrace of land and water\u003C\u002Fh2>\u003Cp>Around the ideal lair the land should form a protective embrace. Water is the second great element the Form School reads, and its role is expressed in the classic maxim that mountains govern people while water governs wealth. Flowing water is thought to guide and hold qi; a site embraced by a gently curving watercourse, with the water arriving and departing in a slow, winding fashion rather than rushing straight through, is favored. Water that curves lovingly around a site, like a belt, is auspicious; water that cuts away from it, or rushes at it in a straight line, is not. The interplay of embracing mountains and embracing water defines the good site.\u003C\u002Fp>\u003Ch2>The four celestial animals\u003C\u002Fh2>\u003Cp>The most famous Form School model is the configuration of the four celestial animals, which describes the ideal surroundings of a site in terms of four guardian features. Behind the site should rise a higher elevation, the Black Tortoise, giving support and shelter at the back—ideally to the north, so the site faces the warm south. To the left, as one looks out from the site, should be a somewhat higher ridge, the Azure Dragon; to the right, a somewhat lower one, the White Tiger; these embrace the site on either side. In front, at a distance, should lie lower ground and ideally water, with a small hill beyond, the Vermilion Bird, closing the view. A site so enclosed—supported behind, embraced on both flanks, and open but protected in front—is the classic armchair or horseshoe shape that gathers qi and shelters the dwelling.\u003C\u002Fp>\u003Ch2>Why those four animals\u003C\u002Fh2>\u003Cp>The four animals are more than a checklist of hills; they are also the four directional emblems of classical Chinese cosmology, each tied to a direction, a season, a phase, and a color. The Black Tortoise governs the north, winter, and water; the Vermilion Bird the south, summer, and fire; the Azure Dragon the east, spring, and wood; the White Tiger the west, autumn, and metal. In the ideal orientation, with the tortoise-hill to the north and the bird-hill to the south, the animals of the landscape align with the animals of the heavens, and the site sits in harmony with the cosmic order. This is why the model is at once a practical guide to good terrain and a symbolic statement about a place’s alignment with the cosmos.\u003C\u002Fp>\u003Ch2>Reading mountain shapes through the Five Phases\u003C\u002Fh2>\u003Cp>The Form School also reads the shapes of individual mountains through the Five Phases, since a peak’s form is thought to express a phase and so a quality of qi. A tall, straight peak is wood; a sharp, pointed one is fire; a broad, flat-topped one is earth; a rounded, dome-like one is metal; and a wavy or irregular one is water. The phases of the surrounding peaks, and whether they generate or control one another and the site, add another layer to the reading. A landscape can thus be assessed not only for its enclosure but for the character and harmony of the energies its mountains express.\u003C\u002Fp>\u003Ch2>The practical sense behind it\u003C\u002Fh2>\u003Cp>Much of the Form School’s guidance has an evident \u003Cstrong>practical wisdom\u003C\u002Fstrong>, which is part of why it endured. A site backed by high ground to the north is sheltered from cold winter winds; one open to the south receives sunlight; one near gently flowing water has access to that essential resource without the danger of a torrent; one enclosed by surrounding hills is protected from wind and from view. Stripped of its cosmological language, the ideal Form School site is simply a well-sheltered, sunny, well-watered spot—which is why such sites were, and are, genuinely pleasant and practical places to live. The tradition wraps this sound siting sense in a rich symbolic vocabulary.\u003C\u002Fp>\u003Ch2>Where the claims go beyond the practical\u003C\u002Fh2>\u003Cp>At the same time, the specifically metaphysical claims of the Form School—that a particular lair concentrates beneficial qi, that a well-placed grave will bring fortune to descendants, that the phase of a distant peak affects a family’s luck—are interpretations within the tradition, not findings established by modern methods. The Form School is best appreciated as a sophisticated and often beautiful way of reading landscape, combining genuine environmental sense with a symbolic cosmology. Its influence on Chinese settlement, garden design, and the siting of temples and villages is real and visible in the landscape to this day.\u003C\u002Fp>\u003Ch2>Reading an old settlement\u003C\u002Fh2>\n\u003Cp>The best way to see whether any of this is real is to test it on ground that was chosen long ago. Take an old village or walled town in hilly country in central or southern China and work through the five operations. You will very often find the pattern: the settlement on a terrace above the flood line, higher ground behind to the north, a stream arriving from one side and curving away, the approach road entering at an angle rather than head-on, and the principal hall or ancestral temple placed at the point the ground gathers.\u003C\u002Fp>\n\u003Cp>Finding the pattern feels like confirmation, and it is worth being careful about why. Three quite different things are contributing. Some of the fit is genuine practical selection: any settlement in that climate that survived floods and winter wind was on ground of roughly that description, whether or not anyone consulted a specialist. Some is deliberate design, because from the Song onward many villages really were laid out with siting advice, so the theory is partly describing its own handiwork. And some is survivorship — badly placed settlements were abandoned or washed away and are not there for you to look at, so the surviving sample is filtered in favour of the theory.\u003C\u002Fp>\n\u003Cp>There is also the ordinary problem that a flexible system explains whatever it meets. The vocabulary is rich enough that an absent hill can be read as an open direction, a straight road as a spear of harmful qi or as a beneficial channel depending on what else is present. If you catch yourself finding an explanation for every feature, you are no longer testing anything. The useful discipline is to decide in advance what would count as a badly sited settlement, then see whether the old ones actually avoid it. Done that way the exercise is genuinely informative, and what it tends to show is that the practical layer of feng shui holds up well and the resonance layer is untouched by the evidence either way.\u003C\u002Fp>\n\n\u003Ch2>The essentials\u003C\u002Fh2>\u003Cp>For the reader, the Form School comes down to a few vivid ideas: mountains are dragons and their ridgelines are veins of qi; the best site is the lair where a vein settles; water gathers and holds qi and should embrace rather than assault a site; and the ideal surroundings form the armchair of the four celestial animals, supported behind and embraced on both sides, facing open, protected ground. These images, at once practical and poetic, are the heart of landform Feng Shui.\u003C\u002Fp>\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>The Form School is the older, visual branch of Feng Shui, reading a site by the shapes around it.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Mountain ranges are read as dragons, with ridgelines as the veins along which qi travels.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The ideal site sits in a protective embrace of land, with water as the second element read.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The four celestial animals describe the ideal surroundings — support behind, openness in front, flanking hills.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Those animals are also the directional emblems of classical Chinese cosmology.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Individual peaks are classified by Five Phase shapes.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Much of the guidance has obvious practical value: shelter, drainage, aspect and outlook.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>That practical sense is part of why the school endured.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Claims that a particular site concentrates beneficial qi go beyond what the practical reasoning supports.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: Stephan Feuchtwang’s An Anthropological Analysis of Chinese Geomancy; Ole Bruun’s An Introduction to Feng Shui and Fengshui in China; Joseph Needham’s Science and Civilisation in China (volume 2); and standard scholarly treatments of the Form School, the dragon veins, and the four celestial animals in the study of Chinese geomancy.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Ch2>山為龍\u003C\u002Fh2>\n\u003Cp>形勢派把山脈叫做\u003Cstrong>龍\u003C\u002Fstrong>。這不是崇拜，是一個描述連續性的比喻：山脈起伏綿延，有主幹有分支，像一條動物的脊背。術語隨之成套——主幹叫幹龍，分支叫支龍，一路追溯上去的高大山體叫祖山、少祖山，最後落到聚落或墓地背後的那座叫父母山。\u003C\u002Fp>\n\u003Cp>“來龍去脈”這個成語就是從這裡來的。\u003Cstrong>這套語言真正在描述的事情，是地形的連續走向。\u003C\u002Fstrong>看一處地方，先看它背後的山從哪裡連過來、往哪裡去，這在沒有地圖的時代是理解一片地形的有效辦法。\u003C\u002Fp>\n\u003Ch2>五個環節\u003C\u002Fh2>\n\u003Cp>形勢派的工作被概括為五個字：\u003Cstrong>龍、砂、水、穴、向\u003C\u002Fstrong>。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>龍\u003C\u002Fstrong>是山脈走向。\u003Cstrong>砂\u003C\u002Fstrong>是左右兩側的護山，還包括前面較近的案山和較遠的朝山。\u003Cstrong>水\u003C\u002Fstrong>是河流、溪澗、水口的位置和流向。\u003Cstrong>穴\u003C\u002Fstrong>是最後落定的那一小塊地方，術語裡按形狀分成窩、鉗、乳、突幾類。\u003Cstrong>向\u003C\u002Fstrong>是朝向，這一環通常要交給羅盤，也是形勢與理氣交接的地方。\u003C\u002Fp>\n\u003Cp>尋龍這一步在實際操作裡最費工夫。要看的不只是眼前這道山脊，還要往上追它從哪一支大山分出來，中間有沒有斷、有沒有被水切開、過峽處是否收束又再起。書上把斷了的叫死龍，把一路平鋪無起伏的叫不結穴。這套講法裡有可觀察的成分：山脊連貫、坡度有變化、末端有緩平的臺地，確實是好地基的條件。\u003C\u002Fp>\n\u003Ch2>環抱與得水\u003C\u002Fh2>\n\u003Cp>最理想的格局被描述為\u003Cstrong>背山面水、左右環抱、前有明堂\u003C\u002Fstrong>：後面有靠山，兩側有護山合抱，前方開闊並有水，水不直衝而是彎繞。\u003C\u002Fp>\n\u003Cp>水的形狀有專門講法：彎曲環抱的叫玉帶水，被認為有情；直衝而來的叫射水；向外彎、把地方推在外側的叫\u003Cstrong>反弓水\u003C\u002Fstrong>，被認為最差。這幾條裡有一條特別值得注意，因為它對得上真實的地理規律，下面會講。\u003C\u002Fp>\n\u003Cp>關於水還要多說一句。書上講得水為上，藏風次之，把水放在第一位。理由不難懂：有水才有田、有飲、有舟楫；而水又要環抱回旋，不可直來直去，因為直流沖刷、易漲易退，彎處才淤積成田。這一條几乎全是實際的經驗，只是被寫成了氣的語言。今天把道路當作水來看，道理上並不那麼順，因為路不帶來沃土，只帶來人車，但這個引申已經通行很久了。\u003C\u002Fp>\n\u003Ch2>四靈\u003C\u002Fh2>\n\u003Cp>方位配四種動物：\u003Cstrong>左青龍、右白虎、前朱雀、後玄武\u003C\u002Fstrong>。在形勢派的用法裡它們全是地形名稱——左邊的護山叫青龍，右邊的叫白虎，前面的低地或水叫朱雀，背後的靠山叫玄武。\u003C\u002Fp>\n\u003Cp>為什麼左是青龍？因為觀察者面南而立，此時左手是東，右手是西。四靈本來是四方星宿的名稱：東方蒼龍、南方朱雀、西方白虎、北方玄武，漢代已經定型。\u003Cstrong>風水把天上的四方名稱搬到了地上的四個方向\u003C\u002Fstrong>，這就是全部機制，不需要更玄的解釋。\u003C\u002Fp>\n\u003Ch2>為什麼是這四種動物\u003C\u002Fh2>\n\u003Cp>四靈的名字不是從相地裡生出來的，它們本來是天文的。二十八宿分為四組，各以一種動物為象：東方蒼龍、南方朱雀、西方白虎、北方玄武。這套劃分遠早於風水，見於戰國秦漢的文獻與器物，用途是標記天區與季節。\u003C\u002Fp>\n\u003Cp>相地把這套現成的名目搬來標記地上的四個方位，於是背後有山叫玄武，前方開闊處叫朱雀，左右兩側的護地叫青龍白虎。這是借用，不是發現。知道這一點有用，因為它解釋了為什麼四靈的方位與顏色的搭配看起來那麼整齊——它並非從觀察山形得來，而是把一套早已成形的天文分類挪到地面上。\u003C\u002Fp>\n\u003Cp>還有一個常被講錯的地方：青龍在左、白虎在右，這個左右是站在屋子裡朝外看的左右，不是看圖的人的左右。而且四靈講的是相對方位，不是絕對的東南西北；一處坐北朝南的宅子，玄武恰在北，但一處朝東的宅子，玄武就在西。把四靈當作固定的羅盤方向，是初學最常犯的錯。\u003C\u002Fp>\n\n\u003Ch2>用五行看山形\u003C\u002Fh2>\n\u003Cp>山的形狀按五行分類：圓潤的屬金，高直的屬木，起伏波狀的屬水，尖銳的屬火，方正平頂的屬土。再按五行生剋判斷這些山彼此的關係，以及與所選地點合不合。\u003C\u002Fp>\n\u003Cp>這是一套\u003Cstrong>形狀分類法\u003C\u002Fstrong>。它作為記憶和描述工具是清楚的——用五個型別概括無數山形，確實好記；但從形狀推出吉凶，這一步是約定，不是觀察。\u003C\u002Fp>\n\u003Cp>用五行看山形，還有一層要提醒：同一座山，站在不同的角度看，形狀會變。遠看似圓，近看成方；晴日看是一個樣子，雲雨中又是一個樣子。古人不是不知道這件事，講究的師父會要求從幾處不同的地方反覆看，再定它屬哪一形。凡是照著一張照片就斷某山屬火形的說法，都靠不住。\u003C\u002Fp>\n\u003Ch2>背後的實用道理\u003C\u002Fh2>\n\u003Cp>標準格局裡的每一條几乎都能用居住條件解釋。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>背山\u003C\u002Fstrong>：擋住冬季偏北的冷風，同時提供柴木、山泉和石料。\u003Cstrong>面南\u003C\u002Fstrong>：得到冬季日照。\u003Cstrong>兩側護山\u003C\u002Fstrong>：形成圍合，減少風的穿過，冬天體感明顯不同。\u003Cstrong>前有開闊地\u003C\u002Fstrong>：可耕作，視野好，也便於防衛。\u003Cstrong>近水但不臨水\u003C\u002Fstrong>：取水灌溉方便，同時高於洪水位。\u003Cstrong>避開山谷正口\u003C\u002Fstrong>：那裡是風道，也是山洪和滑坡的通路。\u003C\u002Fp>\n\u003Cp>最漂亮的一條是反弓水。河流會沖刷外側的凹岸、在內側的凸岸沉積，所以建在凸岸（水環抱的一側）土地穩定甚至逐年增加，建在凹岸則長期被侵蝕。\u003Cstrong>風水最忌反弓水，而反弓水正好是河流的侵蝕岸。\u003C\u002Fstrong>這條禁忌不需要任何氣的說明就完全成立——它是長期觀察河岸變化的結果，只是被記成了口訣。\u003C\u002Fp>\n\u003Cp>點穴之所以被看作最難，是因為前四步縮小到的範圍仍然不小，而最後那一點要靠經驗。老師父傳授時多半不講道理，只帶著徒弟走，指給他看，讓他自己記住那種感覺。這種傳授方式使技藝得以延續，也使它無法被檢驗：說不出根據的判斷，別人既不能學，也不能駁。\u003C\u002Fp>\n\u003Ch2>哪裡超出了實用\u003C\u002Fh2>\n\u003Cp>越過居住條件之後，形勢派的說法就進入另一層。\u003C\u002Fp>\n\u003Cp>一是\u003Cstrong>因果的跨度\u003C\u002Fstrong>：說某處地形會使後代出高官、發財、連中科第。這類斷言無法檢驗，而且事後總能重新解釋。\u003C\u002Fp>\n\u003Cp>二是\u003Cstrong>精度\u003C\u002Fstrong>：說穴位必須精確到幾尺幾寸，偏一點就完全不同。地形對居住的影響是漸變的，不會在幾尺之間翻轉。\u003C\u002Fp>\n\u003Cp>三是\u003Cstrong>以像取義\u003C\u002Fstrong>：說這座山像筆架所以出文人，像倉廩所以主富。這是靠相似聯想推論，與地形本身的性質無關。\u003C\u002Fp>\n\u003Cp>把這三類與上一節的內容分開，形勢派的面貌就清楚了：\u003Cstrong>它是一套很成熟的地形觀察方法，外面包了一層吉凶斷語。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>還有一處值得指出的分寸：形勢派的語彙富於彈性，幾乎任何地形都能被講出一套說法來。缺一座山可以說成某方開敞，一條直路可以說成煞氣衝射，也可以說成來氣之途，全看旁邊還有什麼。這種彈性使它讀起來總是說得通，也正因此難以檢驗。用它看地是好事，把它的說得通當作說得準，就走遠了。\u003C\u002Fp>\n\u003Ch2>怎麼用它去看一處古聚落\u003C\u002Fh2>\n\u003Cp>這套知識最有用的地方是看古村落、古城和古建築群。可以按五步看。\u003C\u002Fp>\n\u003Cp>第一，站在正門或主殿前，看軸線指向哪座山。第二，找背後的靠山，看山脈從哪個方向連過來。第三，看左右有沒有圍合的山體或高地。第四，找水：從哪來、往哪去、水口在哪、聚落在河的凸岸還是凹岸。第五，看前面有沒有開闊的明堂，以及它現在被什麼佔用。\u003C\u002Fp>\n\u003Cp>徽州的宏村、西遞這類村落可以清楚地看到人工水系與地形的配合；武當山的南巖則是另一種典型——建築不平整山體，而是順著崖勢排布，這在道教建築裡是常見做法。\u003Cstrong>看得多了會發現，形勢派記錄的其實是中國人上千年選址經驗的總結，包裹在一套動物和吉凶的語言裡。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>要領\u003C\u002Fh2>\n\u003Cp>把形勢派的做法壓縮成幾句可用的話：先看大處再看小處，順序是龍、砂、水、穴、向，不可倒著來。好地的樣子是背後有靠、兩側有護、前方開敞而有水環抱，水要來處可見、去處不見。忌諱的是迎風的裸坡、正對的直路直衝、前方逼近的高牆大物，以及低窪積水不通之處。\u003C\u002Fp>\n\u003Cp>要記住的是，這裡頭能核實的部分和不能核實的部分是混在一起講的。排水、避風、日照、地基穩不穩，這些你自己站在現場就能判斷，而且判斷得出的結論多半和風水書上一致。至於這塊地會不會使某一房出貴人，那屬於另一個層次，形勢派講得再細，也沒有把它證明出來。會用形勢派的眼光看地，是一項真有用處的本事；把它的每一句斷語都當作已經成立的事實，就不是了。\u003C\u002Fp>\n\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>山脈稱龍，術語描述的是地形連續走向；“來龍去脈”即出自此。\u003C\u002Fli>\n\u003Cli>工作分五環：龍（山脈）、砂（護山案山朝山）、水（流向水口）、穴（落點）、向（朝向，交給羅盤）。\u003C\u002Fli>\n\u003Cli>理想格局為背山面水、左右環抱、前有明堂，水以彎繞為佳。\u003C\u002Fli>\n\u003Cli>四靈是四方星宿名稱搬到地面方向；面南而立故左東為青龍、右西為白虎。\u003C\u002Fli>\n\u003Cli>山形按五行分金圓、木直、水曲、火尖、土方，是分類工具，由形推吉凶則是約定。\u003C\u002Fli>\n\u003Cli>標準格局各條都能用擋風、日照、圍合、水源、洪水位、避風道與滑坡帶解釋。\u003C\u002Fli>\n\u003Cli>忌反弓水與河流侵蝕凹岸的規律吻合，是真實觀察被記成口訣的例子。\u003C\u002Fli>\n\u003Cli>超出實用的三類說法：跨度過大的因果、幾尺幾寸的精度、以形似取義。\u003C\u002Fli>\n\u003Cli>形勢派可看作成熟的地形觀察方法外加一層吉凶斷語。\u003C\u002Fli>\n\u003Cli>看古聚落可用五步：軸線指向、靠山來向、左右圍合、水的來去與凸凹岸、明堂現狀。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FHfSJyC5u7Tb3SVQ3VGiR.webp",1920,600,{"en":874,"zh":875},"Ink landscape painting of a green-roofed temple on a terrace, nestled among steep wooded mountains beside a winding river, with bamboo in the foreground.","山水畫：一座綠瓦道觀坐落在臺地上，四周是陡峭的林木山峰，旁有蜿蜒河流，前景是翠竹。",{"en":874,"zh":875},"banner","list",{"en":880,"zh":881},"Feng Shui Form School: Mountains, Water and Landforms","風水形勢派：山脈、水系與地形觀察",{"en":883,"zh":884},"Learn how the Feng Shui Form School reads mountains, ridges, water, shelter, exposure and approach when assessing settlements, homes, temples and graves.","瞭解風水形勢方法如何觀察山脈、丘陵、水系、藏風、朝向與來路，用於判斷聚落、住宅、廟宇和墓地的環境條件。",[],{"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 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