[{"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\u002Forigins-history":859,"live-course-events":886},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":572,"footer":573},[292],{"to":188,"label":189,"label_zh":190,"children":293},[294,324,354,384,414,448,482,512,542],{"to":193,"label":194,"label_zh":195,"children":295},[296,300,304,308,312,316,320],{"to":297,"label":298,"label_zh":299},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Forigins-early-history","Origins & Early History of Yin-Yang Thought","陰陽觀念的來歷",{"to":301,"label":302,"label_zh":303},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fmeaning-of-yin-and-yang","The Meaning of Yin and Yang","陰陽的含義",{"to":305,"label":306,"label_zh":307},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Ffive-phases","The Five Phases: Wood, Fire, Earth, Metal & Water","五行：五種執行",{"to":309,"label":310,"label_zh":311},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fgenerating-controlling-cycles","The Generating & Controlling Cycles","相生與相剋",{"to":313,"label":314,"label_zh":315},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fcorrelative-cosmology","Correlative Cosmology: Body, Seasons & the Cosmos","天人相應：關聯宇宙論",{"to":317,"label":318,"label_zh":319},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fin-the-metaphysical-arts","Yin-Yang & the Five Elements in the Metaphysical Arts","陰陽五行在術數中的應用",{"to":321,"label":322,"label_zh":323},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fkey-sources-further-reading","Key Sources & Further Reading","參考文獻與延伸閱讀",{"to":197,"label":198,"label_zh":199,"children":325},[326,330,334,338,342,346,350],{"to":327,"label":328,"label_zh":329},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Forigins-history","Origins and History of the Chinese Sexagenary Cycle","中國干支與六十甲子的起源和歷史",{"to":331,"label":332,"label_zh":333},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ften-heavenly-stems","The Ten Heavenly Stems: Names, Five Phases and Meanings","十天干：名稱、五行屬性與含義",{"to":335,"label":336,"label_zh":337},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ftwelve-earthly-branches","The Twelve Earthly Branches: Animals, Hours, Months and Meanings","十二地支：生肖、時辰、月份與含義",{"to":339,"label":340,"label_zh":341},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fsixty-year-jiazi","The Sixty-Part Jiazi Cycle: How Stems and Branches Combine","六十甲子：天干地支如何組合成六十迴圈",{"to":343,"label":344,"label_zh":345},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fstems-branches-yin-yang-five-phases","How Heavenly Stems and Earthly Branches Encode Yin–Yang and the Five Phases","天干地支如何結合陰陽五行",{"to":347,"label":348,"label_zh":349},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fin-the-metaphysical-arts","How Ganzhi Is Used in BaZi, Feng Shui, Date Selection and Other Arts","干支如何應用於八字、風水、擇日與其他術數",{"to":351,"label":352,"label_zh":353},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fkey-sources-further-reading","Heavenly Stems, Earthly Branches and Ganzhi: Sources and Further Reading","天干地支與干支歷的重要資料和延伸閱讀",{"to":201,"label":202,"label_zh":203,"children":355},[356,360,364,368,372,376,380],{"to":357,"label":358,"label_zh":359},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Forigins-history","Origins and History of Chinese Feng Shui","中國風水的起源與歷史",{"to":361,"label":362,"label_zh":363},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fqi-compass-two-schools","Qi, the Feng Shui Compass and the Two Schools","風水中的氣、羅盤與形勢理氣之分",{"to":365,"label":366,"label_zh":367},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fform-school-landscape","Feng Shui Form School: How Landscapes Are Read","風水形勢派：如何觀察山水與地形",{"to":369,"label":370,"label_zh":371},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fcompass-school-luopan","Feng Shui Compass School: How the Luopan Is Used","風水理氣派：羅盤如何用於方位判斷",{"to":373,"label":374,"label_zh":375},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fdwellings-and-graves","Feng Shui for Homes and Graves: Yangzhai and Yinzhai","陽宅與陰宅風水：住宅和墓葬有何不同",{"to":377,"label":378,"label_zh":379},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fmodern-world","Feng Shui Today: Homes, Cities, Design and Cultural Practice","今日風水：住宅、城市、設計與文化實踐",{"to":381,"label":382,"label_zh":383},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fkey-sources-further-reading","Chinese Feng Shui Sources: Classical Texts and Further Reading","中國風水資料：經典文獻與延伸閱讀",{"to":205,"label":206,"label_zh":207,"children":385},[386,390,394,398,402,406,410],{"to":387,"label":388,"label_zh":389},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history","History of BaZi and the Four Pillars of Destiny","八字與四柱命理的起源和歷史",{"to":391,"label":392,"label_zh":393},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fbuilding-the-chart","How a BaZi Chart Is Calculated: The Four Pillars and Eight Characters","八字命盤如何排定：四柱八字的計算方法",{"to":395,"label":396,"label_zh":397},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fday-master-ten-gods","The BaZi Day Master and Ten Gods: A Relationship Guide","八字日主與十神：命盤關係如何分類",{"to":399,"label":400,"label_zh":401},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Ffive-phase-balance","How BaZi Charts Are Read: Five-Phase Balance and the Useful God","八字命盤如何解讀：五行平衡與用神",{"to":403,"label":404,"label_zh":405},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fluck-pillars-annual-influences","BaZi Luck Pillars and Annual Influences: How Time Is Read","八字大運與流年：命盤如何推移時間",{"to":407,"label":408,"label_zh":409},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fin-practice","BaZi Readings Today: Interpretation, Responsibility and Limits","今日八字解讀：意義、責任與界限",{"to":411,"label":412,"label_zh":413},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fkey-sources-further-reading","BaZi Sources: Classical Texts, Commentaries and Further Reading","八字資料：經典、註疏與延伸閱讀",{"to":209,"label":210,"label_zh":211,"children":415},[416,420,424,428,432,436,440,444],{"to":417,"label":418,"label_zh":419},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Forigins-history","History of Zi Wei Dou Shu: Origins, Legends and Documented Evidence","紫微斗數的起源與歷史：傳說、文獻與可考證據",{"to":421,"label":422,"label_zh":423},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ftwelve-palaces","The Twelve Palaces of Zi Wei Dou Shu: A Guide to the Life Domains","紫微斗數十二宮：命盤生活領域完整指南",{"to":425,"label":426,"label_zh":427},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fthe-stars","Zi Wei Dou Shu Stars: The Fourteen Major Stars and Their Meanings","紫微斗數星曜：十四主星及其含義",{"to":429,"label":430,"label_zh":431},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fcasting-and-reading","How a Zi Wei Dou Shu Chart Is Cast and Read","紫微斗數如何排盤與解讀",{"to":433,"label":434,"label_zh":435},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ffour-transformations","Zi Wei Dou Shu Four Transformations: How the Chart Moves Through Time","紫微斗數四化：命盤如何隨時間變化",{"to":437,"label":438,"label_zh":439},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fin-practice","Zi Wei Dou Shu Readings Today: Interpretation, Responsibility and Limits","今日紫微斗數解讀：意義、責任與界限",{"to":441,"label":442,"label_zh":443},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fkey-sources-further-reading","Zi Wei Dou Shu Sources: Classical Texts, Schools and Further Reading","紫微斗數資料：經典、流派與延伸閱讀",{"to":445,"label":446,"label_zh":447},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fglossary","Zi Wei Dou Shu Glossary: Palaces, Stars, Transformations and Time Cycles","紫微斗數術語表：宮位、星曜、四化與時間週期",{"to":214,"label":215,"label_zh":216,"children":449},[450,454,458,462,466,470,474,478],{"to":451,"label":452,"label_zh":453},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Forigins-history","Origins and History of Chinese Date Selection","中國擇吉的起源與歷史",{"to":455,"label":456,"label_zh":457},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fthe-almanac","The Chinese Almanac: How the Tongshu Guides Everyday Dates","通書：中國人的日用擇日指南",{"to":459,"label":460,"label_zh":461},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcyclical-qualities","How Chinese Calendars Describe the Qualities of Days","中國曆法如何描述日子的週期屬性",{"to":463,"label":464,"label_zh":465},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fstars-and-officers","Auspicious Stars and Day Officers in Chinese Date Selection","擇吉中的吉星、值日神與神煞",{"to":467,"label":468,"label_zh":469},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fchoosing-a-date","How Chinese Date Selection Works in Practice","中國擇日的實際操作",{"to":471,"label":472,"label_zh":473},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcultural-meaning-and-responsible-practice","Chinese Date Selection: Cultural Meaning and Responsible Practice","中國擇日的文化意義與負責任實踐",{"to":475,"label":476,"label_zh":477},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fkey-sources-further-reading","Chinese Date Selection: Key Sources and Further Reading","中國擇日的重要資料與延伸閱讀",{"to":479,"label":480,"label_zh":481},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Ftwenty-four-solar-terms-seasonal-time-chinese-calendar","The Twenty-Four Solar Terms: Seasonal Time in the Chinese Calendar","二十四節氣：中國曆法中的季節時間",{"to":218,"label":219,"label_zh":220,"children":483},[484,488,492,496,500,504,508],{"to":485,"label":486,"label_zh":487},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Forigins-history","Origins and History of Chinese Physiognomy","中國相術的起源與歷史",{"to":489,"label":490,"label_zh":491},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fface-reading","Chinese Face Reading (Mianxiang): Methods, Meanings and Limits","中國面相術：方法、含義與侷限",{"to":493,"label":494,"label_zh":495},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fpalm-reading","Chinese Palm Reading (Shouxiang): Traditions, Methods and Limits","中國手相術：傳統、方法與侷限",{"to":497,"label":498,"label_zh":499},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-practice","Chinese Physiognomy in Practice Today: Readings, Apps and Risks","當代中國相術：看相、應用程式與風險",{"to":501,"label":502,"label_zh":503},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fhistory-interpretation-and-context","How to Interpret Chinese Physiognomy Responsibly","如何負責任地理解中國相術",{"to":505,"label":506,"label_zh":507},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-culture","Chinese Physiognomy in History, Literature and Everyday Culture","中國相術在歷史、文學與日常文化中",{"to":509,"label":510,"label_zh":511},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading","Chinese Physiognomy: Primary Sources and Further Reading","中國相術的重要資料與延伸閱讀",{"to":222,"label":223,"label_zh":224,"children":513},[514,518,522,526,530,534,538],{"to":515,"label":516,"label_zh":517},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Forigins-history","Origins and History of Chinese Divination","中國占卜的起源與歷史",{"to":519,"label":520,"label_zh":521},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Foracle-bones","Chinese Oracle Bones and Turtle-Shell Divination","中國甲骨與龜卜：商代占卜和早期文字",{"to":523,"label":524,"label_zh":525},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fyijing-milfoil","The Yijing and Milfoil Divination: How Hexagrams Are Cast and Read","《易經》與筮佔：卦象如何生成與解讀",{"to":527,"label":528,"label_zh":529},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fcoins-and-lots","Chinese Coin Divination and Temple Lots: Methods and Meaning","中國錢佔與求籤：方法、解讀與文化意義",{"to":531,"label":532,"label_zh":533},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fin-practice","Chinese Divination in Practice Today: Consultations, Apps and Risks","當代中國占卜：諮詢、應用程式與風險",{"to":535,"label":536,"label_zh":537},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fmeaning-reflection-and-responsible-practice","How to Use Chinese Divination Responsibly","如何負責任地使用中國占卜",{"to":539,"label":540,"label_zh":541},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fkey-sources-further-reading","Chinese Divination: Primary Sources and Further Reading","中國占卜的重要資料與延伸閱讀",{"to":226,"label":227,"label_zh":228,"children":543},[544,548,552,556,560,564,568],{"to":545,"label":546,"label_zh":547},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Forigins-history","Origins and History of the Hetu and Luoshu Diagrams","河圖與洛書圖式的起源與歷史",{"to":549,"label":550,"label_zh":551},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fhetu-river-chart","The Hetu River Chart: Numbers, Directions and the Five Phases","河圖：數字、方位與五行結構",{"to":553,"label":554,"label_zh":555},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fluoshu-magic-square","The Luoshu Magic Square: Numbers, Structure and Cultural Meaning","洛書幻方：數字結構與文化含義",{"to":557,"label":558,"label_zh":559},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fnine-palaces","The Nine Palaces (Jiugong): Directions, Time Cycles and Traditional Uses","九宮：方位、時間週期與傳統用途",{"to":561,"label":562,"label_zh":563},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fin-practice","Hetu, Luoshu and Nine Palaces in Practice Today","河圖、洛書與九宮在今天的實際應用",{"to":565,"label":566,"label_zh":567},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fmathematics-tradition-and-interpretation","How to Interpret the Hetu and Luoshu: Mathematics, History and Symbolism","如何理解河圖與洛書：數學、歷史與象徵",{"to":569,"label":570,"label_zh":571},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fkey-sources-further-reading","Hetu, Luoshu and Nine Palaces: Primary Sources and Further Reading","河圖、洛書與九宮的重要資料與延伸閱讀",[],[],{"data":575},[576,612,635,654,675,694,714,732,753,776,798],{"id":38,"uuid":577,"slug":578,"available_locales":579,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":597,"hero_image":3,"hero_image_url":3,"seo_title":602,"seo_description":605,"sort_order":607,"is_active":608,"status":609,"created_at":610,"updated_at":611},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[580,581,582],"en","zh","fr",{"en":584,"zh":585},"Feng Shui Learning","風水課程",{"en":587,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":589,"zh":590},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[593,594,595,596],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[598,599,600,601],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":603,"zh":604},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":587,"zh":606},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":613,"slug":614,"available_locales":615,"name":616,"description":619,"body":622,"path":625,"images":626,"image_urls":627,"hero_image":3,"hero_image_url":3,"seo_title":628,"seo_description":631,"sort_order":607,"is_active":608,"status":609,"created_at":634,"updated_at":611},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[580,581,582],{"en":617,"zh":618},"Internal Arts & Wellness","內家功法與養生",{"en":620,"zh":621},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":623,"zh":624},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":629,"zh":630},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":632,"zh":633},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":636,"uuid":637,"slug":638,"available_locales":639,"name":640,"description":643,"body":644,"path":645,"images":646,"image_urls":647,"hero_image":3,"hero_image_url":3,"seo_title":648,"seo_description":650,"sort_order":607,"is_active":608,"status":609,"created_at":653,"updated_at":611},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[580,581,582],{"en":641,"zh":642},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":649},"Chinese Face Reading Classes and Workshops",{"en":651,"zh":652},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":655,"uuid":656,"slug":657,"available_locales":658,"name":659,"description":662,"body":664,"path":667,"images":668,"image_urls":669,"hero_image":3,"hero_image_url":3,"seo_title":670,"seo_description":673,"sort_order":38,"is_active":608,"status":609,"created_at":610,"updated_at":611},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[580,581,582],{"en":660,"zh":661},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":663,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":665,"zh":666},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":671,"zh":672},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":663,"zh":674},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":676,"slug":677,"available_locales":678,"name":679,"description":682,"body":683,"path":684,"images":685,"image_urls":686,"hero_image":3,"hero_image_url":3,"seo_title":687,"seo_description":690,"sort_order":38,"is_active":608,"status":609,"created_at":693,"updated_at":611},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[580,581,582],{"en":680,"zh":681},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":688,"zh":689},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":691,"zh":692},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":695,"slug":696,"available_locales":697,"name":698,"description":701,"body":703,"path":706,"images":707,"image_urls":708,"hero_image":3,"hero_image_url":3,"seo_title":709,"seo_description":712,"sort_order":655,"is_active":608,"status":609,"created_at":610,"updated_at":611},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[580,581,582],{"en":699,"zh":700},"Ba Zi Learning","八字課程",{"en":702,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":704,"zh":705},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":710,"zh":711},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":702,"zh":713},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":715,"slug":716,"available_locales":717,"name":718,"description":721,"body":722,"path":723,"images":724,"image_urls":725,"hero_image":3,"hero_image_url":3,"seo_title":726,"seo_description":729,"sort_order":655,"is_active":608,"status":609,"created_at":693,"updated_at":611},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[580,581,582],{"en":719,"zh":720},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":727,"zh":728},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":730,"zh":731},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":733,"uuid":734,"slug":735,"available_locales":736,"name":737,"description":740,"body":743,"path":746,"images":747,"image_urls":748,"hero_image":3,"hero_image_url":3,"seo_title":749,"seo_description":751,"sort_order":655,"is_active":608,"status":609,"created_at":752,"updated_at":611},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[580,581,582],{"en":738,"zh":739},"I Ching Learning","易經課程",{"en":741,"zh":742},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":744,"zh":745},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":750,"zh":739},"I Ching Classes and Courses",{"en":741,"zh":742},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":754,"slug":755,"available_locales":756,"name":757,"description":760,"body":763,"path":766,"images":767,"image_urls":768,"hero_image":3,"hero_image_url":3,"seo_title":769,"seo_description":772,"sort_order":242,"is_active":608,"status":609,"created_at":775,"updated_at":611},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[580,581,582],{"en":758,"zh":759},"Traditional Arts & Crafts","傳統藝術與手作",{"en":761,"zh":762},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":764,"zh":765},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":770,"zh":771},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":773,"zh":774},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":777,"slug":778,"available_locales":779,"name":780,"description":783,"body":786,"path":789,"images":790,"image_urls":791,"hero_image":3,"hero_image_url":3,"seo_title":792,"seo_description":794,"sort_order":247,"is_active":608,"status":609,"created_at":797,"updated_at":611},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[580,581,582],{"en":781,"zh":782},"Wudang Community","武當社群活動",{"en":784,"zh":785},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":787,"zh":788},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":793,"zh":782},"Wudang Community Events",{"en":795,"zh":796},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":799,"slug":800,"available_locales":801,"name":802,"description":805,"body":806,"path":807,"images":808,"image_urls":809,"hero_image":3,"hero_image_url":3,"seo_title":810,"seo_description":813,"sort_order":69,"is_active":608,"status":609,"created_at":816,"updated_at":611},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[580,581,582],{"en":803,"zh":804},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":811,"zh":812},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":814,"zh":815},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":818},{"hero_type":819,"hero_image":820,"hero_image_alt":821,"hero_youtube_id":822,"hero_content_on":608,"hero_heading":823,"hero_subheading":824,"hero_text":825,"hero_subheading_zh":826,"hero_text_zh":827,"hero_buttons":828,"home_seo":834,"page_layout":840,"shop_enabled":841,"contact":842,"journey":858},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[829,831],{"label":830,"link":278},"Start Your Wudang Journey",{"label":832,"link":833},"View Events & Courses","\u002Fevents",{"title":835,"description":837},{"en":836,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":838,"zh":839},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":843,"has_any":608,"text":851},{"email":844,"whatsapp":845,"wechat_id":846,"wechat_qr_url":847,"instagram":848,"instagram_handle":849,"facebook":850,"facebook_handle":849},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":852,"china_heading_zh":853,"china_company_en":854,"china_company_zh":855,"china_address_en":856,"china_address_zh":857},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":608},{"data":860},{"to":357,"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":358,"zh":359},{"en":865,"zh":866},"From early settlement and burial siting to form schools, compass methods and modern practice","從早期聚落與墓葬選址，到形勢派、羅盤方法和現代實踐",{"en":868,"zh":869},"\u003Cp>The impulse behind \u003Cstrong>Feng Shui\u003C\u002Fstrong> is very old: the wish to build in the right place, sheltered from harsh winds, near good water, facing the sun, and set against protecting high ground. Long before the word “Feng Shui” was used, Chinese communities were siting settlements and graves with evident care for the surrounding terrain. Neolithic villages were often placed on south-facing slopes above rivers, and the oracle-bone inscriptions of the Shang record divinations about where to found cities and lay out capitals. The art that later crystallized as Feng Shui grew out of this ancient and practical concern with choosing auspicious ground.\u003C\u002Fp>\u003Ch2>Siting before there was a theory\u003C\u002Fh2>\n\u003Cp>People chose where to live long before anyone wrote down a reason. Neolithic villages in the Yellow River basin sit, with striking regularity, on river terraces above the flood line, on the sunny side of a slope, with higher ground to the north. Banpo near Xi’an is the standard example: raised ground, water close but not level with the settlement, dwellings clustered away from the prevailing winter wind.\u003C\u002Fp>\n\u003Cp>It is tempting to call this early feng shui, and popular books often do. The claim needs care. What the sites show is that people made sensible decisions about drainage, sun, and shelter — decisions that any farming population in that climate would converge on by trial, and that hunter-gatherers make too. There is no evidence of a doctrine, no vocabulary, and no specialist. The continuity worth asserting is that later feng shui inherited a body of practical siting preferences already thousands of years old, and then supplied theoretical reasons for them. The preferences came first and the theory afterwards, which is the opposite of how the tradition tells its own story.\u003C\u002Fp>\n\n\u003Ch2>Divining a dwelling: Shang and Zhou practice\u003C\u002Fh2>\n\u003Cp>The first documentary evidence is about divination rather than landscape reading. Shang oracle bones record enquiries about whether to build a settlement at a particular place, and about the siting of tombs. The method was to put the question to the ancestors by cracking a bone or shell and reading the crack, not to survey the terrain. The decision was referred upward for approval; it was not calculated from the ground.\u003C\u002Fp>\n\u003Cp>Zhou texts show the same pattern with more procedure attached. The Book of Documents describes divining for the site of a new capital, and the Book of Poetry has passages on inspecting ground before founding a settlement. The ritual literature includes a specialist office concerned with tombs and with the layout of ceremonial space, and there are references to bu zhai (卜宅), divining a dwelling, as a recognised undertaking. This is the immediate ancestor of feng shui, and the important thing about it is what it lacks: no qi, no dragon veins, no compass, no five phases. It is an omen practice concerned with obtaining sanction, and the transition to a calculating art still lay ahead.\u003C\u002Fp>\n\n\u003Ch2>The Han synthesis\u003C\u002Fh2>\u003Cp>The intellectual materials from which the classical art was built came together during the Han dynasty. It was in the Han that yin-yang cosmology, the theory of the Five Phases, the trigrams of the Yijing, and the Stems and Branches of the calendar were woven into a single correlative system, and it was natural that this system should be applied to space as well as time. Han tomb-building and the elaborate concern with orienting graves toward auspicious directions show the emerging art at work. The famous diviner’s boards and early compass-like instruments of the Han, which model the heavens above and the earth below, are among the ancestors of the later Feng Shui compass.\u003C\u002Fp>\u003Ch2>The foundational texts\u003C\u002Fh2>\u003Cp>The tradition attributes its foundational texts to this early period, though the attributions are not always secure. A key early work, the Book of Burial, concerned with the siting of graves, is traditionally ascribed to Guo Pu, a scholar of the Jin dynasty in the fourth century. It is in this text that the classic formulation appears: qi rides the wind and scatters, but is held when it meets water—the saying from which the name “wind and water” is drawn. Whether Guo Pu wrote it or it was compiled later, the Book of Burial became one of the anchors of the tradition, and its emphasis on burying the dead where qi gathers shaped the whole later art of grave siting.\u003C\u002Fp>\u003Ch2>How reliable are the traditional attributions?\u003C\u002Fh2>\n\u003Cp>The tradition credits its classics to named early figures, and almost none of those credits survives scrutiny. The Zangshu, the burial classic that everything later builds on, is attributed to Guo Pu, a fourth-century scholar genuinely known for divination and commentary. But the text is not mentioned in any bibliography for centuries after his death, its vocabulary belongs to a later period, and the received version was edited in the Song and again in the Ming. Most scholars now treat the attribution as honorific: the book collects material of uncertain date under a respectable name.\u003C\u002Fp>\n\u003Cp>The same holds elsewhere. Works are assigned to Yellow Emperor ministers, to Han dynasty officials, and to Tang masters on no better evidence than a title page. This matters for reading the history, because a tradition that presents itself as a single transmission from antiquity was in fact assembled over many centuries by many hands, with later material regularly backdated to acquire authority. The practice was not dishonest by the standards of the time — attaching a text to a founder was a normal way of signalling which lineage it belonged to — but it means dates in feng shui bibliographies cannot be taken at face value, and any account of the art’s development has to be built from datable references and archaeology rather than from the claims the manuals make about themselves.\u003C\u002Fp>\n\n\u003Ch2>Two schools emerge\u003C\u002Fh2>\u003Cp>Over the Tang and Song dynasties the art matured and divided into the recognizable schools that still organize it. The Form School, associated with masters working in the mountainous region of Jiangxi, read the shapes of the land—the “dragon veins” of the mountain ranges, the flow of water, and the configuration of a site’s surroundings. The \u003Cstrong>Compass School\u003C\u002Fstrong>, associated with Fujian, worked more with the compass, the trigrams, the Stems and Branches, and calculation. These were not rigidly separate; most accomplished practitioners used both landform reading and compass work, but the two emphases gave the tradition its enduring structure.\u003C\u002Fp>\u003Ch2>Yang Yunsong and the Form School\u003C\u002Fh2>\u003Cp>A famous name from this formative period is Yang Yunsong, a Tang-dynasty master traditionally regarded as a founder of the Form School and honored in the tradition as a great teacher who used his knowledge to help ordinary people rather than only the powerful. As with Guo Pu, the historical details are uncertain and much of what is told of him is legend, but his name marks the point at which landform Feng Shui became a self-conscious body of teaching passed from master to disciple. The texts attributed to him and his lineage became core classics of the Form School.\u003C\u002Fp>\u003Ch2>Feng Shui and the imperial state\u003C\u002Fh2>\u003Cp>Feng Shui was woven deeply into imperial life. The siting and orientation of capitals, palaces, and imperial tombs were matters of state, and specialists were employed to ensure that the emperor’s dwellings and the dynasty’s ancestral graves were correctly placed. The layout of Beijing, with its central north-south axis, its careful orientation, and its relationship to surrounding hills and water, reflects such concerns. At the level of ordinary life, families consulted Feng Shui practitioners about the siting of houses and the placement of ancestral graves, in the belief that a well-placed grave would benefit descendants. The art thus operated at every level of society, from the imperial court to the village.\u003C\u002Fp>\u003Ch2>The late imperial technical literature\u003C\u002Fh2>\u003Cp>During the late imperial period an enormous technical literature accumulated, and the Compass School in particular developed increasingly elaborate methods, adding ring after ring to the luopan and devising systems that combined direction, time, and the trigrams to judge the changing fortune of a site. Some of these later systems, such as the methods that track a building’s fortune through cycles of time, are intricate calculations layered over the older landform reading. This growth in complexity is characteristic of the mature tradition and is one reason Feng Shui can appear bewildering to newcomers.\u003C\u002Fp>\u003Ch2>The twentieth century\u003C\u002Fh2>\u003Cp>In the twentieth century Feng Shui underwent sharp changes. It was criticized as superstition by reformers and, for a period, discouraged in mainland China, while continuing in Hong Kong, Taiwan, and overseas Chinese communities. From the late twentieth century it spread worldwide, often in simplified and commercialized forms quite far from the classical tradition. The history of Feng Shui is therefore a long one: an ancient practical concern with good ground, systematized through Han cosmology, codified in the classical texts and schools of the Tang and Song, elaborated across the late empire, and transformed again in the modern age.\u003C\u002Fp>\u003Ch2>What the history shows\u003C\u002Fh2>\u003Cp>Seen as a whole, this history shows Feng Shui to be neither a timeless secret nor a modern invention, but a tradition with a documented development. Its practical core—build in sheltered, well-watered, sunlit places—is ancient and sensible. Its cosmological framework was assembled in the Han. Its schools and classic texts took shape in the medieval period. And its many elaborate systems accumulated over the centuries that followed. Understanding this layering is the first step toward reading the art clearly.\u003C\u002Fp>\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>Feng Shui began in the practical wish to build in sheltered, well-watered, sunlit and protected places.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Its intellectual apparatus — yin–yang, Five Phases, trigrams, Stems and Branches — came together in the Han.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Foundational texts are attributed to this early period, though the attributions are not always secure.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The art matured under the Tang and Song and divided into the Form and Compass schools.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Yang Yunsong of the Tang is traditionally regarded as a founder of the Form School.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Siting of capitals, palaces and imperial tombs was a matter of state concern.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>A large technical literature accumulated in the late imperial period, especially for the Compass School.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>It was attacked as superstition by twentieth-century reformers before later reviving.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>It is neither a timeless secret nor a modern invention, but a tradition with a traceable history.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: Joseph Needham’s Science and Civilisation in China (volume 2, on the pseudo-sciences and the background of Feng Shui); Richard J. Smith’s Fortune-tellers and Philosophers; Stephan Feuchtwang’s An Anthropological Analysis of Chinese Geomancy; Ole Bruun’s Fengshui in China and An Introduction to Feng Shui; and the traditional classics associated with Guo Pu and Yang Yunsong in scholarly translation and study.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Ch2>最早的選址不需要理論\u003C\u002Fh2>\n\u003Cp>新石器時代的聚落已經在挑地方。半坡、姜寨這類遺址都建在河流階地上，高出洪水位，揹著冬季風向，靠近水源但不緊貼河岸。這是選擇的結果，不是學說的結果——住錯地方的人被水淹、被風吹、取水不便，慢慢就把可行的做法留了下來。\u003C\u002Fp>\n\u003Cp>這個起點很重要：\u003Cstrong>風水的行為比風水的理論早了幾千年。\u003C\u002Fstrong>後來的理論是加在已有經驗上的解釋。\u003C\u002Fp>\n\u003Ch2>卜宅與相地：商周的做法\u003C\u002Fh2>\n\u003Cp>商代甲骨裡有為營建而占卜的記錄。西周更明確：《詩經·大雅·公劉》寫周人先祖遷居時“既景乃岡，相其陰陽，觀其流泉”——登高觀察日影，看向陽背陰，查水源。《尚書·召誥》記周初要營建洛邑，先派召公去“相宅”。\u003C\u002Fp>\n\u003Cp>這時候有兩件事同時存在：一是實地勘察（日照、水源、地勢），二是占卜請示。兩者並用，誰也不取代誰。\u003C\u002Fp>\n\u003Cp>還有一點值得留意：商周的卜宅是國家和貴族的事，不是家戶的事。能為一處居址動用龜甲的，是有資格向祖先發問的人。相地之術後來下行到普通人家，是一個漫長的過程，大致要到唐宋以後才普遍。今天我們把風水看作尋常百姓也用得上的東西，這本身是歷史變化的結果。\u003C\u002Fp>\n\u003Ch2>漢代：從行為變成術\u003C\u002Fh2>\n\u003Cp>到漢代，相地被編進了術數的分類體系。《漢書·藝文志》把數術分為六類，其中\u003Cstrong>形法\u003C\u002Fstrong>一類就收有《宮宅地形》這樣的書名，與相人、相馬並列——都是從外形推斷性質。“堪輿”這個詞也在漢代出現，《史記·日者列傳》裡已經提到堪輿家。\u003C\u002Fp>\n\u003Cp>值得注意的是批評同時就出現了。東漢王充在《論衡》裡質疑擇日和葬俗，認為吉凶不由日子和地點決定。\u003Cstrong>對風水的懷疑從來不是外來的。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>漢代還留下一類實物證據：墓中出土的地盤、日晷式的器物，以及鎮墓文一類的文書。這些東西表明，當時確實有人以方位和干支來處置葬事，而不只是在書上講道理。文獻與實物合起來看，漢代可以算作相地由占驗轉向計算的關口。\u003C\u002Fp>\n\u003Ch2>《葬書》與郭璞這個名字\u003C\u002Fh2>\n\u003Cp>“風水”一詞的出處是《葬書》：“氣乘風則散，界水則止。”這本書舊題晉代郭璞所作。郭璞是真實人物，注過《山海經》《爾雅》，但今天的研究一般認為《葬書》成書要晚得多，大約在唐宋之間，托他的名。\u003C\u002Fp>\n\u003Cp>這不是個別現象。風水文獻裡託名極多——托郭璞、托楊筠松、托黃石公。\u003Cstrong>把書掛在古代名人名下是這個行業建立權威的常規做法\u003C\u002Fstrong>，讀這類書時先問一句作者是誰，比讀內容更早一步。\u003C\u002Fp>\n\u003Ch2>傳世的歸屬可信嗎\u003C\u002Fh2>\n\u003Cp>這一傳統把自己的經典系在幾位早期人物名下，而這些歸屬幾乎沒有一條經得起查考。後世一切都以之為根基的《葬書》，被歸於郭璞——一位四世紀確實以術數和註疏聞名的學者。但他死後好幾百年裡，沒有任何書目提到這部書；它的用語屬於更晚的時期；今天見到的本子經過宋代一次、明代又一次的編訂。多數學者現在把這個歸屬看作尊稱：這部書把年代不明的材料匯攏起來，掛在一個體面的名字之下。\u003C\u002Fp>\n\u003Cp>別處也一樣。有些著作被派給黃帝的臣子，有些派給漢代官員，有些派給唐代宗師，憑據不過是一張書名頁。這件事對讀這段歷史很要緊，因為一個自稱從上古一脈單傳下來的傳統，實際上是許多世紀裡許多人手裡陸續拼起來的，晚出的材料又常被往前推，以取得權威。按當時的標準，這樣做並不算作偽——把一部書系到某位開派者名下，是標明它屬於哪一門戶的通常辦法——但這意味著風水書目上的年代不能照字面接受，而任何關於這門術數如何發展的敘述，都得從可以定年的引述和考古材料建起，而不是從手冊對自己的說法建起。\u003C\u002Fp>\n\u003Ch2>唐宋：分成兩路\u003C\u002Fh2>\n\u003Cp>唐末以後，風水逐漸分成兩條路線。一路重地形，傳統把它歸到唐末的楊筠松名下，稱江西派、形勢派；楊筠松被傳為“楊救貧”，事蹟多半是傳說，託名於他的《撼龍經》《疑龍經》也難確定作者。另一路重方位推算，傳統歸到宋代福建的王伋，稱福建派、理氣派。\u003C\u002Fp>\n\u003Cp>理氣一路能成形，與技術條件有關：磁針在宋代已經裝到盤上使用，沈括《夢溪筆談》還記下了磁針不正指南北的現象——也就是磁偏角。\u003Cstrong>有了穩定可讀的方位工具，方位推算才可能做得細。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>楊筠松與形勢派\u003C\u002Fh2>\n\u003Cp>形勢一路後來把自己的源頭歸到楊筠松，唐末一位據說曾任司天監之職、黃巢之亂後南下江西的人物。傳說他攜出宮中秘本，在贛南教出一批弟子，形勢派於是有了江西這個地域根據；後人稱他為楊救貧，意思是他用相地之術救濟貧家。\u003C\u002Fp>\n\u003Cp>關於楊筠松其人，可靠的記載少得出奇。正史沒有他的傳，同時代的文獻也不見其名，今天掛在他名下的幾部書——如《撼龍經》《疑龍經》——從文字看都晚於唐末。比較穩妥的說法是：贛南一帶確實在宋代形成了一個以看山形為主的相地傳統，而這個傳統在自我敘述時選擇了一位唐代人物作為開派者。這不是要說楊筠松不存在，而是說他在傳統裡的分量，主要來自後世的建構，而不是來自可查的事蹟。值得注意的是，形勢派把源頭系在一位濟貧的術士身上，理氣派則更多強調典籍與演算法的傳授，兩者選擇的祖師形象，恰好對應了兩派各自看重的東西。\u003C\u002Fp>\n\u003Ch2>風水與國家\u003C\u002Fh2>\n\u003Cp>歷代朝廷對風水的態度是既用又管。都城選址、宮殿佈局、帝陵位置都有術士參與，明十三陵、清東陵的選址過程有檔案可查。官方機構裡也有相關職務，欽天監之下有專管歷日選擇的科目。《四庫全書》在子部術數類下專設“相宅相墓”一屬，等於承認它是一門有文獻的技術。\u003C\u002Fp>\n\u003Cp>另一面是限制。私自妄言吉凶、以風水挑動爭訟在不同時期都被約束過——因為它確實會引起糾紛，這一點在陰宅那一頁會具體講。\u003C\u002Fp>\n\u003Ch2>明清：技術文獻的膨脹\u003C\u002Fh2>\n\u003Cp>明清是風水書出得最多的時期。《陽宅十書》講住宅，《地理五訣》把形勢的判斷整理成條目，蔣大鴻《地理辨正》和後來沈竹礽的《沈氏玄空學》代表理氣一路的推算體系，《八宅明鏡》則是八宅法流行的產物。\u003C\u002Fp>\n\u003Cp>這些書有個共同特點：\u003Cstrong>各家互相駁斥。\u003C\u002Fstrong>後出的書常說前人傳錯了、真訣失傳了、自己得的才是正宗。理論層不斷增加分支，但沒有一個共同的檢驗辦法來淘汰錯的分支。這一點比任何單本書的內容都更說明這個體系的性質。\u003C\u002Fp>\n\u003Cp>明清手冊的另一個特點是彼此攻訐。作者往往在序裡指名批評別派，說對方所傳是偽法、害人不淺。這些爭論文字讀起來瑣碎，卻是研究這門術數的好材料：一派攻擊什麼，正好透露它自己看重什麼，也讓我們知道當時確實存在哪些不同做法。\u003C\u002Fp>\n\u003Ch2>二十世紀\u003C\u002Fh2>\n\u003Cp>民國時期風水被列入“迷信”，是新文化運動批判的物件之一。1949年以後在中國大陸停止公開執業。香港、臺灣和東南亞華人社會裡沒有中斷，行業形態延續下來，並在二十世紀後期向海外擴散。\u003C\u002Fp>\n\u003Cp>1980年代以後，風水在中國大陸重新公開討論，常見的做法是換一個說法——“建築環境學”“傳統人居環境”“古代景觀學”。這種改寫把可以用地理和建築解釋的那部分保留下來，把吉凶推算部分淡化。\u003Cstrong>這是一種策略，也確實反映了兩層內容可以分開。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>還應補上一句：二十世紀對風水的批判，並非全從外面來。清末已有士人寫文章反對它，理由多半不是它不科學，而是它耗費家財、拖延喪葬、挑起族鄰訟爭。這一路批評在傳統內部也有回聲，因為儒門本來就對厚葬久喪有過爭論。把反風水簡單看成西學衝擊的結果，會漏掉這條更早的線索。\u003C\u002Fp>\n\u003Ch2>這段歷史說明什麼\u003C\u002Fh2>\n\u003Cp>三點。第一，\u003Cstrong>行為在前，理論在後\u003C\u002Fstrong>：先有選址經驗，後有解釋系統。第二，\u003Cstrong>理論層是累加的，不是被檢驗的\u003C\u002Fstrong>：新流派不斷出現，舊流派很少因為被證偽而消失。第三，\u003Cstrong>權威靠託名和師承建立\u003C\u002Fstrong>，不靠公開驗證。\u003C\u002Fp>\n\u003Cp>這三點不否定風水的歷史價值。它是理解中國聚落、城市、陵墓和景觀的必需背景。但它說明該用什麼方式讀這些材料。\u003C\u002Fp>\n\u003Cp>最後一點：這段歷史裡沒有哪一刻可以指為風水的誕生。選址的偏好極早，占卜求準是商周，理論化在漢，技術化在唐宋，普及在明清，中斷在二十世紀，重整在最近幾十年。想問它有幾千年歷史，答案要看你問的是這條線上的哪一段。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>選址行為始於新石器時代，比理論早數千年；理論是後加的解釋層。\u003C\u002Fli>\n\u003Cli>《詩經》《尚書》已記載“相其陰陽”“相宅”，勘察與占卜並用。\u003C\u002Fli>\n\u003Cli>漢代把相地編入術數分類，《漢書·藝文志》有形法一類，“堪輿”一詞也在漢代出現。\u003C\u002Fli>\n\u003Cli>王充在《論衡》中已批評擇日與葬俗，懷疑風水不是外來觀念。\u003C\u002Fli>\n\u003Cli>“風水”出自《葬書》，舊題郭璞，實際成書應在唐宋之間；託名是這一行的常規做法。\u003C\u002Fli>\n\u003Cli>唐末以後分為形勢派與理氣派，分別托於楊筠松與王伋，兩人的實際著作都難確證。\u003C\u002Fli>\n\u003Cli>磁針入盤和磁偏角的記載見於宋代，方位推算的細化依賴這個技術條件。\u003C\u002Fli>\n\u003Cli>朝廷既使用風水于都城與帝陵，又限制民間妄言吉凶；《四庫全書》為“相宅相墓”專設一屬。\u003C\u002Fli>\n\u003Cli>明清風水書大量刊行，各家互相駁斥，理論層只增加不淘汰。\u003C\u002Fli>\n\u003Cli>二十世紀經歷批判與中斷，1980年代後常以“建築環境學”一類名義重新討論。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwud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