[{"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\u002Fluoshu-hetu\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":545,"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":546,"zh":547},{"en":865,"zh":866},"From ancient names and foundation myths to Song diagrams and Qing textual research","從古代名稱與創世傳說，到宋代圖式和清代考據",{"en":868,"zh":869},"\u003Cp>The \u003Cstrong>Hetu\u003C\u002Fstrong> and \u003Cstrong>Luoshu\u003C\u002Fstrong> occupy a curious place in Chinese intellectual history. They are among the most famous images in the entire tradition, invoked as the ultimate source of the Yijing, the Five Elements, and the numerology that underlies Feng Shui and the calendar. Yet the diagrams as they are drawn today are relatively late, and the path from ancient legend to standardized figure is neither short nor straight. Understanding that path is the best defense against the two common errors: treating the diagrams as literal prehistoric artifacts, or dismissing them as meaningless decoration.\u003C\u002Fp>\u003Ch2>The accretion of legend\u003C\u002Fh2>\u003Cp>The classical origin stories are unambiguous in their grandeur. According to accounts that took shape over many centuries, the Hetu—the “River Chart”—appeared on the flank of a dragon-horse that rose from the Yellow River during the reign of Fu Xi, the mythic culture-hero credited with inventing the eight trigrams. The Luoshu—the “Luo Writing”—was said to have been carried on the shell of a divine turtle that emerged from the Luo River in the time of Yu the Great, the tamer of floods. These are foundation myths, not records. They express a deeply held conviction that the patterns of number and cosmos were revealed to sages, not invented by them.\u003C\u002Fp>\u003Ch2>Where the names first appear\u003C\u002Fh2>\u003Cp>The earliest textual traces are suggestive but sparse. The phrase “the River produced the Chart, the Luo produced the Writing” appears in the “Great Commentary” (Xici) appended to the Yijing, and the Hetu and Luoshu are mentioned in a handful of other early texts, including the Book of Documents and the Analects, where Confucius laments that “the River brings forth no chart” as a sign of his troubled age. Crucially, however, none of these early references includes an actual picture. For most of the first millennium and beyond, the names circulated without any agreed-upon diagram attached to them.\u003C\u002Fp>\u003Ch2>The Han \"Hetu\" and \"Luoshu\" were something else entirely\u003C\u002Fh2>\n\u003Cp>A large body of Han texts carries the titles \u003Cem>Hetu\u003C\u002Fem> and \u003Cem>Luoshu\u003C\u002Fem>, and they are among the commonest sources of confusion on this subject.\u003C\u002Fp>\n\u003Cp>These belong to the apocryphal prognostication literature. Their content is portents, calamities, omens of the mandate, and political prophecy, used to argue that a particular person was destined to rule. Liu Xiu, the founder of the Eastern Han, drew heavily on such texts when he took the throne.\u003C\u002Fp>\n\u003Cp>It has to be said plainly: \u003Cstrong>these works are political prophecy and have nothing whatever to do with the black-and-white dot diagrams of later centuries.\u003C\u002Fstrong> Most were lost from the Northern and Southern Dynasties onward, and survive only as fragments in later collections.\u003C\u002Fp>\n\u003Cp>Treating the Han apocryphal \u003Cem>Hetu\u003C\u002Fem> as the same object as the Song diagram is a common error, and it is one that makes the diagrams appear far better attested than they are. A citation of the \u003Cem>Hetu\u003C\u002Fem> in a Han source proves only that a prophecy book of that name existed.\u003C\u002Fp>\n\u003Ch2>The numerical arrangement was already in use in the Han\u003C\u002Fh2>\n\u003Cp>The other half of the story must be given equal weight, or one ends up dismissing everything as a Song fabrication.\u003C\u002Fp>\n\u003Cp>The three-by-three arrangement is explicitly recorded in Han sources. The \u003Cem>Da Dai Liji\u003C\u002Fem>, discussing the institution of the Bright Hall, lists the sequence \u003Cstrong>two-nine-four, seven-five-three, six-one-eight\u003C\u002Fstrong> — which is precisely the nine-palace numbers set out by position. The \u003Cem>Lingshu\u003C\u002Fem> chapter of the \u003Cem>Huangdi Neijing\u003C\u002Fem> on the nine palaces and eight winds opens with the directional assignment of these numbers, using it to discuss winds from the eight directions and their relation to illness. The \u003Cem>Shushu Jiyi\u003C\u002Fem>, attributed to Xu Yue, mentions nine-palace calculation.\u003C\u002Fp>\n\u003Cp>\u003Cstrong>The magic square is therefore not a Song invention.\u003C\u002Fstrong> It had entered ritual institutions and medicine by the Han. It was simply called the nine palaces; the name Luoshu had not yet been attached to it.\u003C\u002Fp>\n\u003Ch2>The Song: the diagrams are drawn\u003C\u002Fh2>\u003Cp>The decisive turn came in the \u003Cstrong>Song dynasty\u003C\u002Fstrong>. It was then, roughly a thousand years ago, that scholars associated with the “Images and Numbers” school—above all the Taoist figure Chen Tuan and, later, thinkers such as Liu Mu and Zhu Xi—produced and debated the black-and-white dot diagrams that we now recognize. A fierce and long-running controversy followed over which diagram deserved which name. In one influential arrangement the ten-number diagram was called the Hetu and the nine-number square the Luoshu; a rival camp reversed the labels. The version that eventually prevailed, endorsed by Zhu Xi in his enormously influential works, made the Hetu the diagram of ten numbers arranged by the Five Elements and the Luoshu the nine-number magic square. This is the pairing that later tradition inherited.\u003C\u002Fp>\u003Cp>The details are worth having precisely. \u003Cstrong>Liu Mu's\u003C\u002Fstrong> \u003Cem>Yishu Gouyin Tu\u003C\u002Fem> presents a full set of \u003Cem>Yijing\u003C\u002Fem> diagrams including these two, and is the earliest source for the figures now in circulation. But note that \u003Cstrong>Liu Mu's naming is the reverse of today's\u003C\u002Fstrong>: he called the nine-number diagram the Hetu and the ten-number diagram the Luoshu. In the Southern Song, Zhu Xi and Cai Yuanding, in the \u003Cem>Yixue Qimeng\u003C\u002Fem>, reassigned them — ten as Hetu, nine as Luoshu — and that assignment became standard and has held ever since.\u003C\u002Fp>\n\u003Cp>This episode is more damaging to the traditional account than any argument from outside. \u003Cstrong>If these two diagrams genuinely recorded the fundamental numbers of heaven and earth, two major scholars would not have disagreed about which was which, and the matter would not have been settled by one of them simply deciding.\u003C\u002Fstrong> Names given to a discovery are not interchangeable at the discretion of a later editor.\u003C\u002Fp>\n\u003Ch2>The Song context: the learning of charts and writings\u003C\u002Fh2>\n\u003Cp>The River Chart diagrams did not appear in isolation. They belong to an entire movement of \u003Cstrong>chart-and-writing learning\u003C\u002Fstrong> (圖書之學) that arose in the Song.\u003C\u002Fp>\n\u003Cp>Zhou Dunyi's \u003Cem>Explanation of the Diagram of the Supreme Ultimate\u003C\u002Fem>, Shao Yong's Prior Heaven learning, and an array of hexagram-transformation and directional diagrams all took shape in this period. A good many of them arrived through Taoist transmission lineages, and the Song writers themselves record a chain running from Chen Tuan to Chong Fang, from Chong Fang to Mu Xiu and Li Zhicai, and onward to Liu Mu and Shao Yong.\u003C\u002Fp>\n\u003Cp>What this body of diagrams did was significant: \u003Cstrong>it converted doctrine that had previously been carried in prose into structures that could be seen.\u003C\u002Fstrong> The effect on later \u003Cem>Yijing\u003C\u002Fem> studies, on Neo-Confucian philosophy and on Taoist imagery was enormous.\u003C\u002Fp>\n\u003Cp>Understanding this prevents a misreading. The River Chart and Luoshu are not an isolated oddity or a single act of invention. \u003Cstrong>They are part of a systematic change in the form knowledge took\u003C\u002Fstrong>, and that change is a genuinely important episode in Chinese intellectual history whatever one concludes about the diagrams themselves.\u003C\u002Fp>\n\u003Ch2>Qing evidential scholarship settled it\u003C\u002Fh2>\u003Cp>The specific works are worth naming, since they are the evidence. Huang Zongxi's \u003Cem>Yixue Xiangshu Lun\u003C\u002Fem>, Huang Zongyan's \u003Cem>Tuxue Bianhuo\u003C\u002Fem> and Mao Qiling's \u003Cem>Hetu Luoshu Yuanchuan Bian\u003C\u002Fem> each examine the provenance of the Song diagrams. \u003Cstrong>Hu Wei's \u003Cem>Yitu Mingbian\u003C\u002Fem>\u003C\u002Fstrong> is the most thorough: it sets out for every diagram its first appearance, its line of transmission and the variant accounts, and concludes that all of them are Song productions with no connection to the Hetu and Luoshu named in pre-Qin texts.\u003C\u002Fp>\n\u003Cp>This was a clean scholarly victory, and its provenance matters. \u003Cstrong>The conclusion came from Chinese scholars, using Chinese philological methods, in the seventeenth and eighteenth centuries\u003C\u002Fstrong> — before any relevant Western contact. Anyone who claims that questioning the River Chart is an imported attitude can be answered by naming Hu Wei.\u003C\u002Fp>\n\u003Cp>Modern scholarship treats the whole edifice with careful skepticism. Historians point out that the received diagrams cannot be traced with any confidence before the Song, that the early textual references may have meant something quite different—possibly jade tokens, maps, or omens rather than numerical charts—and that the Song reconstructions were shaped by the metaphysical concerns of their own time. Some scholars have argued for connections to earlier divination diagrams or to the cosmological “nine provinces” schemes of the Han dynasty, but the evidence is circumstantial. What can be said with confidence is that the diagrams represent a brilliant later systematization of much older numerical and directional ideas, not a fossil handed down intact from the age of sage-kings.\u003C\u002Fp>\n\u003Ch2>Magic squares are not uniquely Chinese\u003C\u002Fh2>\n\u003Cp>One further piece of evidence is worth knowing.\u003C\u002Fp>\n\u003Cp>Magic squares of the third and higher orders were discovered independently in India, in the Islamic world, in Europe and in Japan. The most famous European instance is the fourth-order square in Dürer's engraving \u003Cem>Melencolia I\u003C\u002Fem> of 1514.\u003C\u002Fp>\n\u003Cp>The same mathematical object turning up repeatedly in civilisations with no contact between them shows that \u003Cstrong>it is a natural product of number theory and combinatorics — anyone who plays seriously with numbers will run into it.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>This fact supports two conclusions at once, and they pull in opposite directions, which is why it is worth stating carefully. \u003Cstrong>The mathematics of the Luoshu is real\u003C\u002Fstrong>, which is exactly why it was found independently in so many places. And \u003Cstrong>its cosmological interpretation is local\u003C\u002Fstrong>, because the people who found the same square elsewhere gave it entirely different meanings — a talisman against plague in one tradition, an emblem of melancholy and Jupiter in another. A structure that carries whatever significance a culture assigns to it is not disclosing a significance of its own.\u003C\u002Fp>\n\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>The Hetu and Luoshu are among the most famous images in Chinese thought and among the least securely documented.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Tradition presents them as the ultimate source of the \u003Cem>Yijing\u003C\u002Fem>, the Five Phases and much else.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The origin stories describe the River Chart appearing on a dragon-horse and the Luo Writing on a turtle’s shell.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Early textual references to them are brief and do not describe the diagrams we now have.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The diagrams in their familiar form were reconstructed by Song-dynasty scholars about a thousand years ago.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Historians therefore treat the received images as Song creations projected onto antiquity.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>This does not diminish their importance — they became genuine organising devices for later thought.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>這一頁處理河圖洛書最要緊的一件事：\u003Cstrong>名稱與圖形之間那段一千多年的時間差。\u003C\u002Fstrong>先秦有其名，宋代有其圖，中間發生了什麼，以及清代學者是怎麼把這件事查清楚的。\u003C\u002Fp>\n\u003Cp>這段考訂本身也是中國學術史上最漂亮的一節之一——\u003Cstrong>傳統在這裡用自己的方法糾正了自己\u003C\u002Fstrong>，而且糾正得乾淨利落。\u003C\u002Fp>\n\u003Cp>先說它們的地位。河圖與洛書是整個傳統里名氣最大的圖形之一，歷來被當作《易經》的源頭、五行的源頭，也被當作風水與曆法背後那套數字學的源頭。凡要給一門術數找一個足夠古老的出處，指向它們幾乎是標準做法。\u003C\u002Fp>\n\u003Cp>弄清那段時間差，是抵禦兩種常見錯誤的最好辦法：一種是把這兩張圖當成真正的史前遺物，另一種是因為它晚出就把它當作毫無意義的裝飾。兩種都不對，理由下面會逐條講。\u003C\u002Fp>\n\n\u003Ch2>名稱最早出現在哪裡\u003C\u002Fh2>\n\u003Cp>“河圖”一詞見於《尚書·顧命》，那裡把它與大玉、夷玉、天球一同列為周王室的寶器，說明它是一件實物，但沒有說是什麼樣子。《易傳·繫辭上》有“河出圖，洛出書，聖人則之”，把兩者並稱，作為聖人制作法度的依據。此外《禮記》《管子》等書也有零星提及。這些材料合起來只能得出一個結論：先秦確實有河圖洛書之說，且被看得很重；至於所指為何物，文獻沒有交代，後人也無從復原。\u003C\u002Fp>\n\u003Cp>需要注意《尚書·顧命》那一條的性質：它把河圖與大玉、夷玉、天球並列，說明\u003Cstrong>那是一件陳設在王室的實物，而不是一張圖形\u003C\u002Fstrong>。至於是玉是石、上面有沒有紋樣，文獻一字未提。後人把它想像成一張畫著黑白點的圖，是宋以後的事。\u003C\u002Fp>\n\u003Ch2>傳說的層累\u003C\u002Fh2>\n\u003Cp>流傳最廣的兩個故事是：伏羲時有龍馬負圖出於黃河，伏羲據此畫出八卦；大禹治水時有神龜負書出於洛水，大禹據此定九疇、劃九州。但這兩個故事的定型很晚，早期文獻裡得圖之人說法不一，有歸於黃帝的，有歸於堯舜的，也有說湯武受命時出現的。\u003C\u002Fp>\n\u003Cp>同一件事有多個版本、且版本隨時代增加細節，是\u003Cstrong>層累地造成古史\u003C\u002Fstrong>的典型特徵。這類傳說的價值在於反映後人對上古的想像，不能當作事件記錄來讀——正如《創世記》記錄的是古以色列人的宇宙觀，不是地質史。\u003C\u002Fp>\n\u003Cp>神龜負書那一支還有一條容易被忽略的線索。《尚書·洪範》記箕子向周武王陳述治國九類大法，即所謂洪範九疇，篇中說這九疇是上天賜給大禹的。後人把洪範九疇與洛書的九個數字對應起來，於是洛出書這個說法就有了具體內容。\u003Cstrong>但《洪範》原文只說天賜九類法則，一個字也沒有提到數字、方格或神龜。\u003C\u002Fstrong>把九疇讀成九宮，是漢代以後的比附。\u003C\u002Fp>\n\u003Cp>這個例子很典型：一段本來講政治倫理的文字，因為出現了九這個數，被接到了數字圖式上，從此兩者被當作一回事。追溯這類接合發生在什麼時候、由誰完成，正是下面幾節要做的事。\u003C\u002Fp>\n\u003Ch2>漢代的《河圖》《洛書》是另一種東西\u003C\u002Fh2>\n\u003Cp>漢代確實有大量以《河圖》《洛書》為名的書，屬於讖緯一類，內容是符命、災異、預言，用來論證某人當受天命。光武帝劉秀即位就大量借用這類文本。需要說清楚的是：這些書講的是政治預言，與後來那兩張黑白點數圖完全無關。\u003C\u002Fp>\n\u003Cp>把漢代緯書的《河圖》與宋人畫的河圖當成一回事，是常見的誤解，而且後果不小：\u003Cstrong>它會讓那兩張圖看起來比實際有據得多。\u003C\u002Fstrong>漢代文獻裡出現“河圖”二字，只能證明當時有一部叫這個名字的預言書存在，不能證明那兩張點數圖當時已有。\u003C\u002Fp>\n\u003Cp>這些緯書大多在南北朝以後陸續散失，隋唐兩代又屢遭禁燬，今天只能從明清學者的輯本里讀到零星殘篇。\u003Cstrong>這也是為什麼關於它們的討論多半隻能停留在書名與殘句上\u003C\u002Fstrong>，很難據以復原當時的完整面貌。\u003C\u002Fp>\n\u003Ch2>數字排列在漢代已經在用\u003C\u002Fh2>\n\u003Cp>這裡必須說另一半。三行三列那個數字排列，漢代文獻中已有明確記載。《大戴禮記·明堂》講明堂制度時列出“二九四七五三六一八”，正是九宮之數按位排開。《黃帝內經·靈樞·九宮八風》開篇即給出九宮的方位配數，用來討論八方之風與疾病。託名徐嶽的《數術記遺》也提到九宮算。所以幻方本身不是宋人的發明，它在漢代已經進入禮制與醫學；當時只稱九宮，沒有叫洛書。\u003C\u002Fp>\n\u003Cp>實物方面還有一件關鍵證據。1977年安徽阜陽雙古堆西漢汝陰侯墓出土了一具太一九宮佔盤，年代約在西元前165年。盤面按九宮分格，格中所填的數字排列，與後世所稱的洛書完全一致。\u003Cstrong>這件器物把九宮數字排列的實際使用年代，牢牢地釘在了西漢初年\u003C\u002Fstrong>，比宋人畫出那張圖早了一千二百多年。\u003C\u002Fp>\n\u003Cp>它同時也把問題說清楚了：漢代人確實在用這套數字，而且用得很熟練；他們沒有做的，是把它畫成一張叫作洛書的黑白點圖，並宣稱它出自遠古。數字是老的，圖是新的，名與圖的繫結更新——這三件事的年代必須分開來記。\u003C\u002Fp>\n\u003Ch2>宋代：圖被畫出來\u003C\u002Fh2>\n\u003Cp>關鍵的轉折在北宋。劉牧《易數鉤隱圖》給出了成套的易圖，其中包括這兩張點數圖，這是今天所見圖形的最早來源。但要注意，劉牧的定名與今天相反：他以九數之圖為河圖，以十數之圖為洛書。南宋朱熹與蔡元定編《易學啟蒙》，改以十數為河圖、九數為洛書，此後成為定說，一直用到今天。\u003C\u002Fp>\n\u003Cp>這段經過對傳統說法的殺傷力，比任何外部批評都大。\u003Cstrong>如果這兩張圖真的記錄著天地之數的本原，兩位大學者不會在哪一張叫什麼上各執一詞，更不會由後來的一位逕行改定而成為定說。\u003C\u002Fstrong>一項發現的名稱，不會任由後世編者隨意對調。\u003C\u002Fp>\n\u003Ch2>宋代圖書之學的背景\u003C\u002Fh2>\n\u003Cp>河洛之圖不是孤立出現的，它屬於宋代興起的一整套“圖書之學”。周敦頤的《太極圖說》、邵雍的先天之學、各種卦變圖與方點陣圖，都在這個時期成形，其中不少經由道教內部的傳授譜系而來，宋人自己就有陳摶傳種放、种放傳穆修與李之才、再下傳劉牧與邵雍一類說法。\u003C\u002Fp>\n\u003Cp>這批圖所做的事很要緊：\u003Cstrong>它把原本靠文字講的道理變成了可看的結構。\u003C\u002Fstrong>此後對易學、理學與道教影像的影響極大。理解這一點，就不會把河洛之圖看成一件孤例或一次憑空捏造，而會看到它是一次系統性的知識形式轉變——無論對這兩張圖本身作何結論，這一轉變在中國思想史上都是真正重要的一節。\u003C\u002Fp>\n\u003Ch2>清代考據把這件事定案了\u003C\u002Fh2>\n\u003Cp>懷疑從宋代就有，到清初形成了系統論證。黃宗羲《易學象數論》、黃宗炎《圖學辨惑》、毛奇齡《河圖洛書原舛編》逐一檢核宋人易圖的來歷，胡渭《易圖明辨》則最為徹底，把每一張圖的出處、傳授、異說排比清楚，結論是這些圖皆宋人所作，與先秦文獻所稱的河圖洛書無關。\u003C\u002Fp>\n\u003Cp>這場考據的來歷值得強調：\u003Cstrong>結論出自中國學者，用的是中國的文獻方法，時間在十七、十八世紀\u003C\u002Fstrong>，早於任何相關的西學傳入。今天若有人說質疑河洛是外來觀念，只要提一句胡渭就夠了。\u003C\u002Fp>\n\u003Ch2>幻方不是中國獨有\u003C\u002Fh2>\n\u003Cp>還有一條旁證值得知道。三階及更高階的幻方在印度、伊斯蘭世界、歐洲、日本都獨立出現過，歐洲最有名的例子是丟勒1514年版畫《憂鬱》裡的四階幻方。同一個數學物件在互不相通的文明中反覆被發現，說明它是數論與組合的自然產物，任何認真擺弄數字的人遲早都會碰到它。\u003C\u002Fp>\n\u003Cp>這個事實同時支援兩個方向相反的判斷，所以要說得仔細。\u003Cstrong>洛書的數學部分是真的\u003C\u002Fstrong>，正因為如此，它才會在互不相通的文明裡被反覆獨立發現。\u003Cstrong>而它的宇宙論解釋是地方性的\u003C\u002Fstrong>——別處發現同一個方陣的人，賦予了它完全不同的含義：在一種傳統裡是驅疫的護符，在另一種傳統裡是憂鬱與木星的象徵。\u003Cstrong>一個能承載任何文化賦予它的意義的結構，本身並沒有在揭示什麼意義。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>順帶把年代說一句。已知最早的三階幻方記載出自中國，也就是洛書這一系的材料；但印度的相關記載同樣很早，伊斯蘭世界在九世紀已經有了系統的構造方法，並把它推進到很高的階數。所以中國最早這個說法在現有證據下站得住，而中國獨有這個說法站不住。這兩句話在通俗讀物裡經常被混著講。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>“河圖”“洛書”之名見於《尚書·顧命》與《易傳·繫辭》，但所指何物文獻未交代。\u003C\u002Fli>\n\u003Cli>伏羲得圖、大禹得書的故事定型很晚，早期說法不一，屬層累形成。\u003C\u002Fli>\n\u003Cli>漢代以《河圖》《洛書》為名的是讖緯預言之書，與後世的點數圖無關。\u003C\u002Fli>\n\u003Cli>三行三列的九宮數在漢代已見於《大戴禮記·明堂》與《靈樞·九宮八風》，當時只稱九宮。\u003C\u002Fli>\n\u003Cli>今天所見的兩張圖出自北宋劉牧，其定名與今相反；南宋朱熹、蔡元定的《易學啟蒙》才定為今說。\u003C\u002Fli>\n\u003Cli>河洛之圖屬宋代圖書之學，與《太極圖說》、先天之學同時成形，多經道教傳授譜系而來。\u003C\u002Fli>\n\u003Cli>清初黃宗羲、黃宗炎、毛奇齡、胡渭以考據定案：圖為宋人所作，非先秦之物。\u003C\u002Fli>\n\u003Cli>幻方在印度、伊斯蘭、歐洲、日本獨立出現，說明數學部分普遍，宇宙論解釋是地方性的。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FOEL1PnPu1dUMgvmncjJD.webp",1920,600,{"en":874,"zh":875},"Ink illustration of a sage in a pale robe on a riverbank unrolling a scroll covered in dot diagrams, while a turtle with dot patterns on its shell emerges from the water.","水墨插畫：一位淺色長袍的聖人在河岸展開佈滿圓點圖式的卷軸，一隻背甲上有圓點紋的神龜從水中浮出。",{"en":874,"zh":875},"banner","list",{"en":880,"zh":881},"Hetu and Luoshu: Origins, History and Song-Dynasty Diagrams","河圖與洛書的起源與歷史：古代傳說與宋代圖式",{"en":883,"zh":884},"How the Hetu and Luoshu went from ancient names and myths to Song-dynasty diagrams, and how Qing evidential scholars such as Hu Wei traced their late origins.","梳理河圖與洛書從古代文獻名稱和創世傳說，發展到宋代圖式、後世定型與清代考據批評的歷史過程。",[],{"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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