[{"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\u002Fqi-compass-two-schools":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":361,"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":362,"zh":363},{"en":865,"zh":866},"How environmental qi, directional measurement and two broad approaches organise traditional feng shui","環境之氣、方位測量與兩類傳統方法如何組織風水實踐",{"en":868,"zh":869},"\u003Cp>Beneath the many methods of Feng Shui lie a small number of central ideas. Grasp these, and the whole art becomes intelligible; miss them, and its techniques seem arbitrary. The most important are the concept of qi, the instrument of the compass, and the division of practice into the Form and Compass schools. This page sets out these organizing concepts, on which the more detailed pages that follow depend.\u003C\u002Fp>\u003Ch2>Qi, and how it is imagined to move\u003C\u002Fh2>\u003Cp>The foundational idea is qi (氣), the vital energy that Chinese thought holds to animate all things. In Feng Shui, qi is imagined as flowing through the landscape much as blood flows through a body or water flows across the land. Good Feng Shui is a matter of situating a dwelling where beneficial qi gathers and lingers, and of avoiding places where it rushes past, stagnates, or turns harsh. The classic saying preserved in the Book of Burial captures the aim: qi is scattered by the wind and halted by water, so the ideal site is one sheltered from strong winds and embraced by gently flowing water, where qi can collect. Every technique in Feng Shui is ultimately a way of judging how qi moves through a place and how a building can be positioned to benefit from it.\u003C\u002Fp>\u003Ch2>Living qi and harmful qi\u003C\u002Fh2>\u003Cp>Two kinds of qi are distinguished in an ideal site. \u003Cstrong>Sheng qi\u003C\u002Fstrong>, “living” or vital qi, is the beneficial energy that a good site gathers; sha qi, “killing” or harmful qi, is the destructive energy carried by sharp, fast, or hostile features. A straight road or river rushing directly at a house, a sharp ridge or roof-edge pointing at a door, or a narrow gap channeling wind are read as sources of sha qi, sometimes called “secret arrows.” Much practical Feng Shui consists of identifying such threats and either avoiding them in siting or deflecting them with screens, walls, plantings, or mirrors. The distinction between nourishing and harmful energy runs through the whole art.\u003C\u002Fp>\u003Ch2>Direction, orientation and the compass\u003C\u002Fh2>\u003Cp>Direction and orientation are the second great concern, and here the compass enters. The Chinese magnetic compass, whose use for orientation is itself an important part of the history of science, was developed into the specialized Feng Shui instrument called the \u003Cstrong>luopan\u003C\u002Fstrong> (羅盤). Where an ordinary compass shows only the cardinal directions, the luopan carries many concentric rings inscribed with the eight trigrams, the twenty-four directions, the Stems and Branches, the Five Phases, and other systems of correspondence. Reading a site with the luopan means taking a precise bearing and then consulting these rings to judge which directions are auspicious for a given building and occupant. The compass translates the abstract cosmology of directions into a practical measuring tool.\u003C\u002Fp>\u003Ch2>Where the compass came from\u003C\u002Fh2>\n\u003Cp>The magnetic needle enters siting earlier than it enters navigation, which is one of the more interesting facts about the instrument. Before the needle there was a lodestone spoon turning on a polished bronze board, described in Han sources, used for orientation in divination rather than for travel. By the eleventh century the suspended or floating needle was in use, and the earliest clear description of magnetic declination anywhere in the world comes from Shen Kuo’s notebook of about 1088, where he observes that the needle points slightly east of true south.\u003C\u002Fp>\n\u003Cp>That observation matters because it was made by people doing exactly this kind of work. Siting requires an accurate bearing, and a practitioner comparing the needle’s direction against the position of the pole star or the noon shadow would notice a discrepancy. The tradition then did something quite sophisticated with the discovery: rather than discard either reading, it built both into the instrument, which is why a luopan carries more than one set of direction marks. The mariner’s compass and the siting compass share the needle and diverge completely thereafter, since the rings on a luopan encode calendar and trigram data of no use whatever at sea.\u003C\u002Fp>\n\n\u003Ch2>The luopan itself\u003C\u002Fh2>\n\u003Cp>A luopan (羅盤) is a disc, usually of lacquered wood or brass, with a magnetic needle at the centre in a small well called the heaven pool (天池), surrounded by concentric rings of characters. The rings are called ceng (層), layers, and their number varies from four on a simple field instrument to forty or more on an elaborate one. There is no standard luopan; the layers a maker includes announce which lineage the instrument serves.\u003C\u002Fp>\n\u003Cp>Several rings appear on almost every example. The twenty-four mountains (二十四山) divide the circle into twenty-four sectors of fifteen degrees each, named with a mixture of the eight trigrams, the twelve earthly branches, and four of the heavenly stems; this is the working scale on which a bearing is read, and it is the layer a beginner should learn first. Rings of the eight trigrams appear in both their early and later arrangements. Others carry the sixty-four hexagrams, the sixty stem-and-branch combinations, the twenty-eight lunar lodges, and a fine subdivision called fenjin (分金) used for very precise placements.\u003C\u002Fp>\n\u003Cp>Most striking is that a full luopan carries three separate needle scales, a consequence of the declination problem. The correct needle (正針) aligns with magnetic north. The seam needle (縫針) and the middle needle (中針) are offset from it, and are used respectively for water and for the surrounding hills in some traditions. The offsets originally recorded the difference between magnetic and astronomical bearings at particular times and places. Because declination changes over centuries and by location, these offsets became historical fossils rather than live corrections, and practitioners now disagree about what the three needles are for — a real technical problem inside the art which the manuals tend to pass over.\u003C\u002Fp>\n\n\u003Ch2>The Form School\u003C\u002Fh2>\u003Cp>These two concerns—the shape of the land and the reading of directions—correspond to the two great schools of Feng Shui. The Form School, or landform school, judges a site chiefly by the configuration of its surroundings: the mountains, hills, water, and open space around it, and the way these gather or scatter qi. It is visual and topographic, and its ideal site is described through a famous model of four surrounding features, treated in detail on a later page. The Form School dominates where the land is dramatic, as in the mountainous south, and it is the older and more intuitive of the two approaches.\u003C\u002Fp>\u003Ch2>The Compass School\u003C\u002Fh2>\u003Cp>The Compass School, or directional school, judges a site chiefly by orientation and calculation. Using the luopan, it determines the exact facing of a building and applies systems that combine direction, the trigrams, the Stems and Branches, and often time, to decide what is auspicious. Its methods are numerical and can be highly elaborate, including systems that assign each person a favorable set of directions and systems that track how a building’s fortune shifts through cycles of time. The Compass School flourishes where the land is flat and offers few landforms to read, as on plains and in cities.\u003C\u002Fp>\u003Ch2>What the two schools actually disagree about\u003C\u002Fh2>\n\u003Cp>The dispute is not merely one of emphasis; three substantive questions separate them. The first is what decides. For the form school the ground decides, and a bearing is a refinement applied to a site already judged good by eye. For the compass school the bearing decides, and a site with acceptable terrain can still be ruled unusable by calculation.\u003C\u002Fp>\n\u003Cp>The second is whether the occupant matters. Form school judgements are about the place and hold for whoever lives there. Compass school judgements often incorporate the birth data of the specific person or family, so the same house can be good for one household and bad for another. This is a large difference in the kind of claim being made, and it is why compass work shades into fate calculation while form work does not.\u003C\u002Fp>\n\u003Cp>The third is whether time matters. Several compass systems attach a site’s quality to moving cycles — most familiar is the scheme of nine periods of twenty years each, under which a bearing that was favourable becomes unfavourable when the period turns. Form school reading has no such clock; a hill that shelters a site shelters it in every generation. Anyone comparing advice from two practitioners will find that most contradictions trace back to one of these three questions rather than to incompetence.\u003C\u002Fp>\n\n\u003Ch2>How the two are used together\u003C\u002Fh2>\u003Cp>In actual practice the two schools are complementary rather than opposed. A skilled practitioner typically begins with the landform—choosing or assessing a site by its surroundings—and then refines the judgment with the compass, fixing the orientation and checking the directions. The distinction is one of emphasis and of technical toolkit, not a fundamental disagreement about the nature of the art. Both schools share the same underlying aim of gathering beneficial qi and avoiding harmful qi, and both rest on the same cosmology of yin-yang, the Five Phases, and the trigrams.\u003C\u002Fp>\u003Ch2>The shared web of correspondences\u003C\u002Fh2>\u003Cp>Underlying both is the network of correspondences that Feng Shui shares with the rest of Chinese metaphysics. Each direction is associated with a trigram, a phase, a season, a color, and much else; a mountain has a phase according to its shape, a pointed peak being fire and a rounded one metal or earth; water is yin and mountains are yang. Reading a site means seeing it through this web of correspondence, so that its physical features become legible as a pattern of energies. The concepts of qi, direction, and correspondence are thus not separate techniques but aspects of a single way of seeing the landscape.\u003C\u002Fp>\u003Ch2>The essentials\u003C\u002Fh2>\u003Cp>For the reader, the essential points are these. Feng Shui is about qi—gathering the beneficial kind and avoiding the harmful kind. It judges a place in two complementary ways: by the shape of the land, which is the Form School, and by direction and calculation, which is the Compass School. And it reads both through the shared cosmological correspondences of Chinese thought. With these concepts in hand, the detailed methods on the following pages fall into a clear order.\u003C\u002Fp>\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>A few central ideas make the whole art intelligible: qi, the compass, and the two schools.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Qi is imagined flowing through a landscape as blood flows through a body or water across land.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Good siting gathers beneficial sheng qi and avoids the harmful kind.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The second concern is direction, which is where the compass comes in.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Form School reads the shape of the land — hills, watercourses, protection and exposure.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Compass School judges a site by orientation and calculation using the luopan.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>In practice the two are complementary, and a skilled practitioner uses both.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Both rest on the same network of correspondences used throughout Chinese metaphysics.\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 concept of qi and correlative cosmology, and volume 4, on the magnetic compass); Stephan Feuchtwang’s An Anthropological Analysis of Chinese Geomancy; Ole Bruun’s An Introduction to Feng Shui; and standard reference treatments of the Form and Compass schools and the luopan in the scholarly literature.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Ch2>氣在風水裡指的是什麼\u003C\u002Fh2>\n\u003Cp>“氣”是中國思想裡的通用詞，在醫學、修煉、哲學裡各有用法。\u003Cstrong>在風水裡它指的是地形與環境所帶的某種流動性質\u003C\u002Fstrong>：它沿著山脈走，被水攔住，被風吹散，在圍合的地方聚起來。《葬書》那句“氣乘風則散，界水則止”說的就是這個模型。\u003C\u002Fp>\n\u003Cp>要說清楚一點：\u003Cstrong>這個氣不是可測量的量。\u003C\u002Fstrong>沒有儀器能測它，風水行業裡也沒有測它的裝置。羅盤常被誤認為是測氣的工具，其實羅盤測的是磁方位，與氣無關——它測方向，然後用規則把方向換算成吉凶。\u003C\u002Fp>\n\u003Cp>所以“氣”在這裡更接近一個\u003Cstrong>用來組織經驗的模型\u003C\u002Fstrong>：把風、水、地勢、圍合這些真實存在的因素統一到一個詞下面，方便講述和記憶。當作模型看，它是有效的表達工具；當作物質看，它沒有證據支援。\u003C\u002Fp>\n\u003Ch2>生氣與煞氣\u003C\u002Fh2>\n\u003Cp>風水把環境分成兩種傾向：可用的叫生氣，有害的叫煞氣。理想狀態叫\u003Cstrong>藏風聚氣\u003C\u002Fstrong>——有遮擋，但不封死；前面有開闊處（明堂），氣能停下來，不是直穿而過。\u003C\u002Fp>\n\u003Cp>常說的“煞”包括路衝（道路直對門口）、尖角對門、穿堂風（前後門直通）、背後無靠、門直對樓梯。這裡可以做一個有意思的分辨：\u003Cstrong>其中一部分對應真實的不適。\u003C\u002Fstrong>路衝意味著噪音、車燈、灰塵和事故風險；穿堂風就是穿堂風；背後無靠在心理上確實不安定，這一點在辦公室座位上人人有體會。另一部分則純屬約定——比如某個方位在某一年成為煞位，這隻能由體系規定，無法從環境裡看出來。\u003C\u002Fp>\n\u003Ch2>方位為什麼重要\u003C\u002Fh2>\n\u003Cp>方位在風水裡承擔兩層完全不同的功能，混在一起最容易造成誤解。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>硬的一層：朝向決定日照、風向和雨向。\u003C\u002Fstrong>在中國大部分地區，坐北朝南能在冬天得到較多日照、在夏天避開西曬，同時背對冬季的西北風。這不是玄學，是緯度和季風帶來的結果，任何在同緯度蓋房子的人都會得出類似做法。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>約定的一層：方位被賦予屬性和吉凶。\u003C\u002Fstrong>二十四個方位各配干支八卦，再配五行，再按年份流轉，算出哪一格旺、哪一格病。這一層的規則由傳統給定，各家還不一樣。\u003C\u002Fp>\n\u003Cp>羅盤本身留下了一個誠實的痕跡：傳統三合盤上有正針、縫針、中針三套刻度，相差若干度。一般認為這與磁北和真北的偏差（磁偏角）有關——古人發現了偏差，處理辦法是把幾套盤面並存，讓不同用途各用一套。\u003Cstrong>這說明工具層面他們面對的是真實的技術問題。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>羅盤從哪裡來\u003C\u002Fh2>\n\u003Cp>磁針進入相地，比進入航海要早，這是關於這件器具最有意思的事實之一。在針之前，有漢代文獻記載的司南——一隻磁石琢成的勺，在磨光的銅盤上轉動——用於佔事時的定向，而不是用於趕路。到十一世紀，懸針和水浮針已在使用，而全世界最早明確記載磁偏角的文字，出自沈括約一〇八八年的《夢溪筆談》：他注意到針所指的方向略偏於正南之東。\u003C\u002Fp>\n\u003Cp>這個觀察之所以要緊，是因為它出自正做這類工作的人之手。相地需要準確的方位，而一個把針的指向與北極星的位置或正午日影相比對的術士，遲早會發現兩者不合。這一傳統隨後對這項發現做了相當高明的處置：它沒有捨棄其中任何一個讀數，而是把兩者都嵌進器具裡，這就是羅盤上為什麼不止一套方向刻度的緣故。航海用的指南針與相地用的羅盤，共有的只是那根針，此後便完全分道——羅盤上的各層刻的是曆法與卦爻的資料，在海上毫無用處。\u003C\u002Fp>\n\n\u003Ch2>羅盤本身\u003C\u002Fh2>\n\u003Cp>羅盤是一隻圓盤，通常用漆木或黃銅製成，中央一個小凹處叫天池，裡面裝著磁針，周圍環著一圈圈文字。這些圈叫層，數目從簡易的外出用盤只有四層，到講究的盤有四十層以上。並沒有一種標準的羅盤；制盤者收進哪些層，就等於宣告這具器具服務於哪一門戶。\u003C\u002Fp>\n\u003Cp>有幾層幾乎每一具盤上都有。二十四山把圓周分成二十四格，每格十五度，用八卦、十二地支和四個天干混合命名；這是讀取方位時實際使用的刻度，也是初學者應當先掌握的一層。八卦有先天與後天兩種排法，各自成層。別的層則刻六十四卦、六十甲子、二十八宿，以及一種叫分金的細分，用於極精細的定位。\u003C\u002Fp>\n\u003Cp>最值得注意的是，一具完整的羅盤帶著三套針的刻度，這正是磁偏角問題留下的結果。正針合於磁北，縫針與中針則與它有偏移，在某些門派裡分別用於看水和看砂。這些偏移原本記錄的是某些時代、某些地點上磁向與天文方位之間的差額。由於磁偏角隨世紀而變、隨地點而異，這些偏移遂成了歷史的化石，而不再是有效的校正，於是今天的風水師對三針各作何用，說法不一——這是這門術數內部一個真實的技術難題，而手冊往往含糊過去。\u003C\u002Fp>\n\n\u003Ch2>形勢派做什麼\u003C\u002Fh2>\n\u003Cp>形勢派用眼睛和腳。傳統把它的工作概括為五件事：\u003Cstrong>覓龍、察砂、觀水、點穴、取向\u003C\u002Fstrong>——找山脈的走向，看兩側護山，看水從哪來往哪去，定具體位置，最後定朝向。它處理的是可以看見的東西：山形、坡度、水道、圍合、開闊面。\u003C\u002Fp>\n\u003Ch2>理氣派做什麼\u003C\u002Fh2>\n\u003Cp>理氣派用羅盤和演算法。先精確測出坐向，再按某一家的規則排出盤面，把房子分割槽，判定每一區的性質，還要配合年份和主人的出生資料，最後給出動工和入住的時間。它處理的是數字和方位關係，不依賴看地形。\u003C\u002Fp>\n\u003Ch2>兩派究竟在爭什麼\u003C\u002Fh2>\n\u003Cp>兩派之爭不只是側重不同，有三個實質問題把它們分開。第一是什麼作主。在形勢派那裡，地作主，方位是對一塊已經用眼力判定為佳的地所作的細調。在理氣派那裡，方位作主，一塊地形尚可的地，仍可能因算出來的結果被判為不可用。\u003C\u002Fp>\n\u003Cp>第二是住的人算不算數。形勢派的斷語是關於這個地方的，不論誰住都成立。理氣派的斷語常把某個具體的人或家庭的生辰納入，於是同一棟房子可以對一家好、對另一家壞。這是兩類主張之間很大的差別，也正是理氣之學會漸漸靠向命理、而形勢之學不會的原因。\u003C\u002Fp>\n\u003Cp>第三是時間算不算數。有幾種理氣的系統把一處地方的吉凶繫於流轉的週期上——最常聽到的是二十年一運、九運一週的演算法，照這套講法，原本得利的坐向，到運一轉就轉為不利。形勢派的讀法沒有這樣一隻鍾；一座能為某處擋風的山，世世代代都在擋風。任何人拿兩位風水師的話來比對，會發現多數矛盾都可以追到這三個問題之一，而不是追到本事不濟。\u003C\u002Fp>\n\n\u003Ch2>實際上兩派合用\u003C\u002Fh2>\n\u003Cp>純用一派的人很少。通常的順序是：先用形勢判斷大範圍值不值得考慮，再用理氣定坐向和時間。行內有一種說法把兩者比作體與用——地形是身體，方位推算是運用。\u003C\u002Fp>\n\u003Cp>兩派的重心分佈也有實際原因：\u003Cstrong>看墳地只能靠形勢\u003C\u002Fstrong>，因為野外沒有建築可測；\u003Cstrong>看城市住宅越來越靠理氣\u003C\u002Fstrong>，因為房子在樓裡，看不到山水，只剩下方位和戶型可算。這個變化本身說明理氣法的流行部分是環境變化的結果。\u003C\u002Fp>\n\u003Ch2>共用的那套關聯網路\u003C\u002Fh2>\n\u003Cp>風水不是獨立的體系，它借用的是整個術數領域共享的對應關係：陰陽的分類、五行的生克、八卦的方位、干支的迴圈。這些內容在本大類的其他部分有單獨說明，風水做的事是\u003Cstrong>把這套通用對應關係應用到空間上\u003C\u002Fstrong>。\u003C\u002Fp>\n\u003Cp>知道這一點有一個好處：如果不熟悉五行和干支，風水書會顯得神秘；一旦熟悉，就會發現大部分推算是同一套對應關係的重排。\u003C\u002Fp>\n\u003Ch2>一個可用的判斷辦法\u003C\u002Fh2>\n\u003Cp>聽到一條風水建議時，可以問三個問題。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>一、去掉宇宙論還剩什麼？\u003C\u002Fstrong>如果這條建議能用日照、通風、噪音、排水、動線、隱私或視線解釋，那它是居住經驗；如果去掉“氣”和“方位吉凶”就什麼都不剩，那它是約定。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>二、換一個流派會不會給出相反結論？\u003C\u002Fstrong>如果會——而這在方位推算上很常見——那麼至少不能說這個結論是從環境中讀出來的。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>三、它有沒有說明失敗時怎麼算？\u003C\u002Fstrong>一個可檢驗的說法會有失敗的情形。如果任何結果都能被解釋為“還有別的因素”，那它沒有在做預測。\u003C\u002Fp>\n\u003Cp>這三個問題不帶敵意，它們只是把話說清楚。風水裡能通過第一問的內容不少，那部分值得認真對待。\u003C\u002Fp>\n\u003Cp>還有一句實在話：羅盤看著精密，讀數卻不一定可靠。鐵器、鋼筋、電線、汽車都會帶偏磁針，在今天的城市裡尤其如此。講究的風水師會換地方複測幾次，再取平均。若有人一測便定，把度數報到小數位，那份精確是裝出來的。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>風水裡的“氣”指地形環境所帶的流動性質：沿山走、遇水止、遇風散、在圍合處聚。\u003C\u002Fli>\n\u003Cli>這個氣不可測量，羅盤測的是磁方位而不是氣。\u003C\u002Fli>\n\u003Cli>把氣當模型看是有效的表達工具，當物質看則沒有證據。\u003C\u002Fli>\n\u003Cli>理想狀態是藏風聚氣：有遮擋不封死，前有明堂讓氣停留。\u003C\u002Fli>\n\u003Cli>“煞”裡有一部分對應真實不適（路衝、穿堂風、背後無靠），另一部分純由體系規定。\u003C\u002Fli>\n\u003Cli>方位有硬的一層（日照、風向、雨向）和約定的一層（二十四山吉凶、流年飛星）。\u003C\u002Fli>\n\u003Cli>三合盤的正針、縫針、中針並存，一般認為與磁偏角有關，是真實的技術處理痕跡。\u003C\u002Fli>\n\u003Cli>形勢派做覓龍、察砂、觀水、點穴、取向；理氣派做定向、排盤、分割槽、擇日。\u003C\u002Fli>\n\u003Cli>兩派通常合用；墳地只能靠形勢，城市住宅越來越靠理氣。\u003C\u002Fli>\n\u003Cli>風水借用的是術數共享的陰陽、五行、八卦、干支對應網路，只是把它用在空間上。\u003C\u002Fli>\n\u003Cli>判斷一條建議可問三句：去掉宇宙論還剩什麼、換流派會不會相反、失敗時怎麼算。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FiaHQMletRfKiFkkQyYJW.webp",1920,600,{"en":874,"zh":875},"Ink illustration of a bronze luopan with a red needle and two engraved discs, one blue and one red, beside a landscape of mountains, waterfalls, pines, a river and a crane.","水墨插畫：一個帶紅色指標的青銅羅盤，刻有一藍一紅兩層轉盤，旁邊是群山、瀑布、松樹、河流和一隻仙鶴。",{"en":874,"zh":875},"banner","list",{"en":880,"zh":881},"Feng Shui Qi, Compass Methods and the Two Schools","風水中的氣、羅盤、形勢派與理氣派",{"en":883,"zh":884},"Learn how feng shui describes qi, measures orientation with a compass, and distinguishes landscape-based Form School methods from compass-based approaches.","瞭解風水如何理解環境之氣、使用羅盤測量方位，並區分重視山水形態的形勢方法與重視方位和時間的理氣方法。",[],{"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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