[{"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\u002Fyin-yang-five-elements\u002Forigins-early-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",53,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十循環",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":572,"footer":573},[292],{"to":188,"label":189,"label_zh":190,"children":293},[294,324,354,384,414,448,482,512,542],{"to":193,"label":194,"label_zh":195,"children":295},[296,300,304,308,312,316,320],{"to":297,"label":298,"label_zh":299},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Forigins-early-history","Origins & Early History of Yin-Yang Thought","陰陽觀念的來歷",{"to":301,"label":302,"label_zh":303},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fmeaning-of-yin-and-yang","The Meaning of Yin and Yang","陰陽的含義",{"to":305,"label":306,"label_zh":307},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Ffive-phases","The Five Phases: Wood, Fire, Earth, Metal & Water","五行：五種執行",{"to":309,"label":310,"label_zh":311},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fgenerating-controlling-cycles","The Generating & Controlling Cycles","相生與相剋",{"to":313,"label":314,"label_zh":315},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fcorrelative-cosmology","Correlative Cosmology: Body, Seasons & the Cosmos","天人相應：關聯宇宙論",{"to":317,"label":318,"label_zh":319},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fin-the-metaphysical-arts","Yin-Yang & the Five Elements in the Metaphysical Arts","陰陽五行在術數中的應用",{"to":321,"label":322,"label_zh":323},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fkey-sources-further-reading","Key Sources & Further Reading","參考文獻與延伸閱讀",{"to":197,"label":198,"label_zh":199,"children":325},[326,330,334,338,342,346,350],{"to":327,"label":328,"label_zh":329},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Forigins-history","Origins and History of the Chinese Sexagenary Cycle","中國干支與六十甲子的起源和歷史",{"to":331,"label":332,"label_zh":333},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ften-heavenly-stems","The Ten Heavenly Stems: Names, Five Phases and Meanings","十天干：名稱、五行屬性與含義",{"to":335,"label":336,"label_zh":337},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ftwelve-earthly-branches","The Twelve Earthly Branches: Animals, Hours, Months and Meanings","十二地支：生肖、時辰、月份與含義",{"to":339,"label":340,"label_zh":341},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fsixty-year-jiazi","The Sixty-Part Jiazi Cycle: How Stems and Branches Combine","六十甲子：天干地支如何組合成六十循環",{"to":343,"label":344,"label_zh":345},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fstems-branches-yin-yang-five-phases","How Heavenly Stems and Earthly Branches Encode Yin–Yang and the Five Phases","天干地支如何結合陰陽五行",{"to":347,"label":348,"label_zh":349},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fin-the-metaphysical-arts","How Ganzhi Is Used in BaZi, Feng Shui, Date Selection and Other Arts","干支如何應用於八字、風水、擇日與其他術數",{"to":351,"label":352,"label_zh":353},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fkey-sources-further-reading","Heavenly Stems, Earthly Branches and Ganzhi: Sources and Further Reading","天干地支與干支歷的重要資料和延伸閱讀",{"to":201,"label":202,"label_zh":203,"children":355},[356,360,364,368,372,376,380],{"to":357,"label":358,"label_zh":359},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Forigins-history","Origins and History of Chinese Feng Shui","中國風水的起源與歷史",{"to":361,"label":362,"label_zh":363},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fqi-compass-two-schools","Qi, the Feng Shui Compass and the Two Schools","風水中的氣、羅盤與形勢理氣之分",{"to":365,"label":366,"label_zh":367},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fform-school-landscape","Feng Shui Form School: How Landscapes Are Read","風水形勢派：如何觀察山水與地形",{"to":369,"label":370,"label_zh":371},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fcompass-school-luopan","Feng Shui Compass School: How the Luopan Is Used","風水理氣派：羅盤如何用於方位判斷",{"to":373,"label":374,"label_zh":375},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fdwellings-and-graves","Feng Shui for Homes and Graves: Yangzhai and Yinzhai","陽宅與陰宅風水：住宅和墓葬有何不同",{"to":377,"label":378,"label_zh":379},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fmodern-world","Feng Shui Today: Homes, Cities, Design and Cultural Practice","今日風水：住宅、城市、設計與文化實踐",{"to":381,"label":382,"label_zh":383},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fkey-sources-further-reading","Chinese Feng Shui Sources: Classical Texts and Further Reading","中國風水資料：經典文獻與延伸閱讀",{"to":205,"label":206,"label_zh":207,"children":385},[386,390,394,398,402,406,410],{"to":387,"label":388,"label_zh":389},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history","History of BaZi and the Four Pillars of Destiny","八字與四柱命理的起源和歷史",{"to":391,"label":392,"label_zh":393},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fbuilding-the-chart","How a BaZi Chart Is Calculated: The Four Pillars and Eight Characters","八字命盤如何排定：四柱八字的計算方法",{"to":395,"label":396,"label_zh":397},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fday-master-ten-gods","The BaZi Day Master and Ten Gods: A Relationship Guide","八字日主與十神：命盤關係如何分類",{"to":399,"label":400,"label_zh":401},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Ffive-phase-balance","How BaZi Charts Are Read: Five-Phase Balance and the Useful God","八字命盤如何解讀：五行平衡與用神",{"to":403,"label":404,"label_zh":405},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fluck-pillars-annual-influences","BaZi Luck Pillars and Annual Influences: How Time Is Read","八字大運與流年：命盤如何推移時間",{"to":407,"label":408,"label_zh":409},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fin-practice","BaZi Readings Today: Interpretation, Responsibility and Limits","今日八字解讀：意義、責任與界限",{"to":411,"label":412,"label_zh":413},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fkey-sources-further-reading","BaZi Sources: Classical Texts, Commentaries and Further Reading","八字資料：經典、註疏與延伸閱讀",{"to":209,"label":210,"label_zh":211,"children":415},[416,420,424,428,432,436,440,444],{"to":417,"label":418,"label_zh":419},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Forigins-history","History of Zi Wei Dou Shu: Origins, Legends and Documented Evidence","紫微斗數的起源與歷史：傳說、文獻與可考證據",{"to":421,"label":422,"label_zh":423},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ftwelve-palaces","The Twelve Palaces of Zi Wei Dou Shu: A Guide to the Life Domains","紫微斗數十二宮：命盤生活領域完整指南",{"to":425,"label":426,"label_zh":427},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fthe-stars","Zi Wei Dou Shu Stars: The Fourteen Major Stars and Their Meanings","紫微斗數星曜：十四主星及其含義",{"to":429,"label":430,"label_zh":431},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fcasting-and-reading","How a Zi Wei Dou Shu Chart Is Cast and Read","紫微斗數如何排盤與解讀",{"to":433,"label":434,"label_zh":435},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ffour-transformations","Zi Wei Dou Shu Four Transformations: How the Chart Moves Through Time","紫微斗數四化：命盤如何隨時間變化",{"to":437,"label":438,"label_zh":439},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fin-practice","Zi Wei Dou Shu Readings Today: Interpretation, Responsibility and Limits","今日紫微斗數解讀：意義、責任與界限",{"to":441,"label":442,"label_zh":443},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fkey-sources-further-reading","Zi Wei Dou Shu Sources: Classical Texts, Schools and Further Reading","紫微斗數資料：經典、流派與延伸閱讀",{"to":445,"label":446,"label_zh":447},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fglossary","Zi Wei Dou Shu Glossary: Palaces, Stars, Transformations and Time Cycles","紫微斗數術語表：宮位、星曜、四化與時間週期",{"to":214,"label":215,"label_zh":216,"children":449},[450,454,458,462,466,470,474,478],{"to":451,"label":452,"label_zh":453},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Forigins-history","Origins and History of Chinese Date Selection","中國擇吉的起源與歷史",{"to":455,"label":456,"label_zh":457},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fthe-almanac","The Chinese Almanac: How the Tongshu Guides Everyday Dates","通書：中國人的日用擇日指南",{"to":459,"label":460,"label_zh":461},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcyclical-qualities","How Chinese Calendars Describe the Qualities of Days","中國曆法如何描述日子的週期屬性",{"to":463,"label":464,"label_zh":465},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fstars-and-officers","Auspicious Stars and Day Officers in Chinese Date Selection","擇吉中的吉星、值日神與神煞",{"to":467,"label":468,"label_zh":469},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fchoosing-a-date","How Chinese Date Selection Works in Practice","中國擇日的實際操作",{"to":471,"label":472,"label_zh":473},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcultural-meaning-and-responsible-practice","Chinese Date Selection: Cultural Meaning and Responsible Practice","中國擇日的文化意義與負責任實踐",{"to":475,"label":476,"label_zh":477},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fkey-sources-further-reading","Chinese Date Selection: Key Sources and Further Reading","中國擇日的重要資料與延伸閱讀",{"to":479,"label":480,"label_zh":481},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Ftwenty-four-solar-terms-seasonal-time-chinese-calendar","The Twenty-Four Solar Terms: Seasonal Time in the Chinese Calendar","二十四節氣：中國曆法中的季節時間",{"to":218,"label":219,"label_zh":220,"children":483},[484,488,492,496,500,504,508],{"to":485,"label":486,"label_zh":487},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Forigins-history","Origins and History of Chinese Physiognomy","中國相術的起源與歷史",{"to":489,"label":490,"label_zh":491},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fface-reading","Chinese Face Reading (Mianxiang): Methods, Meanings and Limits","中國面相術：方法、含義與侷限",{"to":493,"label":494,"label_zh":495},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fpalm-reading","Chinese Palm Reading (Shouxiang): Traditions, Methods and Limits","中國手相術：傳統、方法與侷限",{"to":497,"label":498,"label_zh":499},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-practice","Chinese Physiognomy in Practice Today: Readings, Apps and Risks","當代中國相術：看相、應用程式與風險",{"to":501,"label":502,"label_zh":503},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fhistory-interpretation-and-context","How to Interpret Chinese Physiognomy Responsibly","如何負責任地理解中國相術",{"to":505,"label":506,"label_zh":507},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-culture","Chinese Physiognomy in History, Literature and Everyday Culture","中國相術在歷史、文學與日常文化中",{"to":509,"label":510,"label_zh":511},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading","Chinese Physiognomy: Primary Sources and Further Reading","中國相術的重要資料與延伸閱讀",{"to":222,"label":223,"label_zh":224,"children":513},[514,518,522,526,530,534,538],{"to":515,"label":516,"label_zh":517},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Forigins-history","Origins and History of Chinese Divination","中國占卜的起源與歷史",{"to":519,"label":520,"label_zh":521},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Foracle-bones","Chinese Oracle Bones and Turtle-Shell Divination","中國甲骨與龜卜：商代占卜和早期文字",{"to":523,"label":524,"label_zh":525},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fyijing-milfoil","The Yijing and Milfoil Divination: How Hexagrams Are Cast and Read","《易經》與筮佔：卦象如何生成與解讀",{"to":527,"label":528,"label_zh":529},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fcoins-and-lots","Chinese Coin Divination and Temple Lots: Methods and Meaning","中國錢佔與求籤：方法、解讀與文化意義",{"to":531,"label":532,"label_zh":533},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fin-practice","Chinese Divination in Practice Today: Consultations, Apps and Risks","當代中國占卜：諮詢、應用程式與風險",{"to":535,"label":536,"label_zh":537},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fmeaning-reflection-and-responsible-practice","How to Use Chinese Divination Responsibly","如何負責任地使用中國占卜",{"to":539,"label":540,"label_zh":541},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fkey-sources-further-reading","Chinese Divination: Primary Sources and Further Reading","中國占卜的重要資料與延伸閱讀",{"to":226,"label":227,"label_zh":228,"children":543},[544,548,552,556,560,564,568],{"to":545,"label":546,"label_zh":547},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Forigins-history","Origins and History of the Hetu and Luoshu Diagrams","河圖與洛書圖式的起源與歷史",{"to":549,"label":550,"label_zh":551},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fhetu-river-chart","The Hetu River Chart: Numbers, Directions and the Five Phases","河圖：數字、方位與五行結構",{"to":553,"label":554,"label_zh":555},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fluoshu-magic-square","The Luoshu Magic Square: Numbers, Structure and Cultural Meaning","洛書幻方：數字結構與文化含義",{"to":557,"label":558,"label_zh":559},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fnine-palaces","The Nine Palaces (Jiugong): Directions, Time Cycles and Traditional Uses","九宮：方位、時間週期與傳統用途",{"to":561,"label":562,"label_zh":563},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fin-practice","Hetu, Luoshu and Nine Palaces in Practice Today","河圖、洛書與九宮在今天的實際應用",{"to":565,"label":566,"label_zh":567},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fmathematics-tradition-and-interpretation","How to Interpret the Hetu and Luoshu: Mathematics, History and Symbolism","如何理解河圖與洛書：數學、歷史與象徵",{"to":569,"label":570,"label_zh":571},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fkey-sources-further-reading","Hetu, Luoshu and Nine Palaces: Primary Sources and Further Reading","河圖、洛書與九宮的重要資料與延伸閱讀",[],[],{"data":575},[576,612,635,654,675,694,714,732,753,776,798],{"id":38,"uuid":577,"slug":578,"available_locales":579,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":597,"hero_image":3,"hero_image_url":3,"seo_title":602,"seo_description":605,"sort_order":607,"is_active":608,"status":609,"created_at":610,"updated_at":611},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[580,581,582],"en","zh","fr",{"en":584,"zh":585},"Feng Shui Learning","風水課程",{"en":587,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":589,"zh":590},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[593,594,595,596],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[598,599,600,601],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":603,"zh":604},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":587,"zh":606},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":613,"slug":614,"available_locales":615,"name":616,"description":619,"body":622,"path":625,"images":626,"image_urls":627,"hero_image":3,"hero_image_url":3,"seo_title":628,"seo_description":631,"sort_order":607,"is_active":608,"status":609,"created_at":634,"updated_at":611},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[580,581,582],{"en":617,"zh":618},"Internal Arts & Wellness","內家功法與養生",{"en":620,"zh":621},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":623,"zh":624},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":629,"zh":630},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":632,"zh":633},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":636,"uuid":637,"slug":638,"available_locales":639,"name":640,"description":643,"body":644,"path":645,"images":646,"image_urls":647,"hero_image":3,"hero_image_url":3,"seo_title":648,"seo_description":650,"sort_order":607,"is_active":608,"status":609,"created_at":653,"updated_at":611},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[580,581,582],{"en":641,"zh":642},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":649},"Chinese Face Reading Classes and Workshops",{"en":651,"zh":652},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":655,"uuid":656,"slug":657,"available_locales":658,"name":659,"description":662,"body":664,"path":667,"images":668,"image_urls":669,"hero_image":3,"hero_image_url":3,"seo_title":670,"seo_description":673,"sort_order":38,"is_active":608,"status":609,"created_at":610,"updated_at":611},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[580,581,582],{"en":660,"zh":661},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":663,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":665,"zh":666},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":671,"zh":672},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":663,"zh":674},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":676,"slug":677,"available_locales":678,"name":679,"description":682,"body":683,"path":684,"images":685,"image_urls":686,"hero_image":3,"hero_image_url":3,"seo_title":687,"seo_description":690,"sort_order":38,"is_active":608,"status":609,"created_at":693,"updated_at":611},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[580,581,582],{"en":680,"zh":681},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":688,"zh":689},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":691,"zh":692},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":695,"slug":696,"available_locales":697,"name":698,"description":701,"body":703,"path":706,"images":707,"image_urls":708,"hero_image":3,"hero_image_url":3,"seo_title":709,"seo_description":712,"sort_order":655,"is_active":608,"status":609,"created_at":610,"updated_at":611},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[580,581,582],{"en":699,"zh":700},"Ba Zi Learning","八字課程",{"en":702,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":704,"zh":705},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":710,"zh":711},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":702,"zh":713},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":715,"slug":716,"available_locales":717,"name":718,"description":721,"body":722,"path":723,"images":724,"image_urls":725,"hero_image":3,"hero_image_url":3,"seo_title":726,"seo_description":729,"sort_order":655,"is_active":608,"status":609,"created_at":693,"updated_at":611},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[580,581,582],{"en":719,"zh":720},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":727,"zh":728},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":730,"zh":731},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":733,"uuid":734,"slug":735,"available_locales":736,"name":737,"description":740,"body":743,"path":746,"images":747,"image_urls":748,"hero_image":3,"hero_image_url":3,"seo_title":749,"seo_description":751,"sort_order":655,"is_active":608,"status":609,"created_at":752,"updated_at":611},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[580,581,582],{"en":738,"zh":739},"I Ching Learning","易經課程",{"en":741,"zh":742},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":744,"zh":745},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":750,"zh":739},"I Ching Classes and Courses",{"en":741,"zh":742},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":754,"slug":755,"available_locales":756,"name":757,"description":760,"body":763,"path":766,"images":767,"image_urls":768,"hero_image":3,"hero_image_url":3,"seo_title":769,"seo_description":772,"sort_order":242,"is_active":608,"status":609,"created_at":775,"updated_at":611},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[580,581,582],{"en":758,"zh":759},"Traditional Arts & Crafts","傳統藝術與手作",{"en":761,"zh":762},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":764,"zh":765},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":770,"zh":771},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":773,"zh":774},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":777,"slug":778,"available_locales":779,"name":780,"description":783,"body":786,"path":789,"images":790,"image_urls":791,"hero_image":3,"hero_image_url":3,"seo_title":792,"seo_description":794,"sort_order":247,"is_active":608,"status":609,"created_at":797,"updated_at":611},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[580,581,582],{"en":781,"zh":782},"Wudang Community","武當社群活動",{"en":784,"zh":785},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":787,"zh":788},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":793,"zh":782},"Wudang Community Events",{"en":795,"zh":796},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":799,"slug":800,"available_locales":801,"name":802,"description":805,"body":806,"path":807,"images":808,"image_urls":809,"hero_image":3,"hero_image_url":3,"seo_title":810,"seo_description":813,"sort_order":69,"is_active":608,"status":609,"created_at":816,"updated_at":611},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[580,581,582],{"en":803,"zh":804},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":811,"zh":812},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":814,"zh":815},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":818},{"hero_type":819,"hero_image":820,"hero_image_alt":821,"hero_youtube_id":822,"hero_content_on":608,"hero_heading":823,"hero_subheading":824,"hero_text":825,"hero_subheading_zh":826,"hero_text_zh":827,"hero_buttons":828,"home_seo":834,"page_layout":840,"shop_enabled":841,"contact":842,"journey":858},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[829,831],{"label":830,"link":278},"Start Your Wudang Journey",{"label":832,"link":833},"View Events & Courses","\u002Fevents",{"title":835,"description":837},{"en":836,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":838,"zh":839},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":843,"has_any":608,"text":851},{"email":844,"whatsapp":845,"wechat_id":846,"wechat_qr_url":847,"instagram":848,"instagram_handle":849,"facebook":850,"facebook_handle":849},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":852,"china_heading_zh":853,"china_company_en":854,"china_company_zh":855,"china_address_en":856,"china_address_zh":857},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":608},{"data":860},{"to":297,"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":298,"zh":299},{"en":865,"zh":866},"From Sunlit Hillsides to a Theory of the Cosmos","從山的向陽背陰，到鄒衍的五德終始與漢代的國家學說",{"en":868,"zh":869},"\u003Cp>The ideas of \u003Cstrong>yin and yang\u003C\u002Fstrong> are so deeply woven into Chinese thought that it is easy to assume they were always there, fully formed. In fact they had a long history, beginning as ordinary words about landscape and weather and only gradually becoming the abstract cosmological principles we know today. Tracing that development helps us see yin-yang not as a mystical doctrine handed down from antiquity, but as a way of thinking that Chinese thinkers built and refined over many centuries.\u003C\u002Fp>\u003Ch2>The oldest meaning: shaded and sunlit hillsides\u003C\u002Fh2>\u003Cp>The oldest layer of meaning is strikingly concrete. In the earliest surviving texts, the characters for yin and yang refer simply to the shaded and sunlit sides of a hill or riverbank. Yang was the slope that caught the sun; yin was the slope that lay in shadow. The words also described the weather: a yang day was bright and clear, a yin day overcast. There was nothing metaphysical about this usage. It was the plain vocabulary of farmers and travellers describing the play of light across a landscape that changed with the hours and the seasons.\u003C\u002Fp>\u003Ch2>From a fixed pair to a relationship\u003C\u002Fh2>\u003Cp>From this everyday observation grew a more general insight. The same hillside was sunlit in the morning and shadowed in the afternoon; the shaded valley of winter became the warm field of summer. Light and shadow were not fixed properties of a place but conditions that shifted and exchanged with the turning of time. This simple recognition — that opposite conditions arise from one another and give way to one another — became the seed of the entire yin-yang idea.\u003C\u002Fp>\u003Ch2>The \u003Cem>Yijing\u003C\u002Fem> gives the idea a formal shape\u003C\u002Fh2>\u003Cp>The Book of Changes, or Yijing, played a central role in giving this intuition a more formal shape. Although the oldest core of the text is a manual of divination built on solid and broken lines, the philosophical commentaries that grew up around it, especially the material known as the Ten Wings, interpreted those lines in terms of alternating forces. The unbroken line came to represent the firm and active, the broken line the yielding and receptive. The endless recombination of these lines into trigrams and hexagrams offered a model of a universe in perpetual, patterned change. It is in these commentaries, traditionally but wrongly attributed to Confucius and now dated to the last few centuries BCE, that yin and yang begin to appear as cosmic principles rather than mere descriptions of terrain.\u003C\u002Fp>\u003Ch2>A separate tradition: the Five Phases\u003C\u002Fh2>\u003Cp>Meanwhile a parallel and originally separate tradition was developing around the Five Phases, or \u003Cem>Wu Xing\u003C\u002Fem>. The classic early reference appears in a chapter of the Book of Documents called the Great Plan, which lists Water, Fire, Wood, Metal and Earth together with their characteristic activities. At this stage the Five Phases and yin-yang were distinct schemes, each with its own history. Their fusion into a single system was largely the achievement of thinkers in the Warring States and early Han periods.\u003C\u002Fp>\u003Ch2>Zou Yan brings the strands together\u003C\u002Fh2>\u003Cp>The figure most often credited with bringing these strands together is Zou Yan, a scholar of the third century BCE associated with the state of Qi. Little of his own writing survives, and much of what we know comes from later reports, above all the account preserved by the historian Sima Qian. Zou Yan is remembered as the leading representative of what became known as the Yin-Yang School, one of the currents of thought that historians of the Han later classified among the major intellectual traditions. He is said to have developed elaborate theories linking the rise and fall of dynasties to the succession of the Five Phases, arguing that each ruling house governed under the sign of one phase and gave way to the next in a fixed order. Whether or not the details are accurate, Zou Yan stands as a symbol of the moment when yin-yang and Five Phase thinking became a comprehensive framework for understanding history, nature and politics together.\u003C\u002Fp>\u003Ch2>The Han synthesis\u003C\u002Fh2>\u003Cp>It was during the Han dynasty, from the second century BCE onward, that this combined system reached its mature form. The great synthesising works of the period wove yin-yang and the Five Phases into a single vision of a resonant, interconnected cosmos. The Huainanzi, a compendium produced at the court of a Han prince around 139 BCE, presents an elaborate account of how the world emerged from an undifferentiated origin, separating into the light and rising yang that formed the heavens and the heavy and sinking yin that formed the earth. The philosopher Dong Zhongshu, writing in the same era, applied the same principles to human affairs, arguing that the conduct of the ruler resonated with the patterns of Heaven and that harmony or disorder in the state would be mirrored in the natural world.\u003C\u002Fp>\u003Ch2>Correlative cosmology\u003C\u002Fh2>\u003Cp>This Han worldview is often described as \u003Cstrong>correlative cosmology\u003C\u002Fstrong>, and it represents the high point of early yin-yang and Five Phase thought. Everything in the universe was arranged into systems of correspondence: the seasons, the directions, the colours, the musical notes, the internal organs, the flavours and the planets were all mapped onto yin and yang and the five phases. A change in one part of this vast web was believed to resonate with the others, much as one string will sound when another tuned to the same pitch is plucked nearby. The purpose of knowledge, in this view, was to understand these correspondences well enough to act in harmony with them.\u003C\u002Fp>\u003Ch2>A contrast with Greek natural philosophy\u003C\u002Fh2>\u003Cp>It is worth pausing on how this differed from the direction taken by early Greek natural philosophy, which was developing in the same centuries. Greek thinkers tended to search for permanent underlying substances — the elements out of which things are ultimately made. Chinese thinkers, by contrast, were less interested in what things are made of and more interested in how they change and relate. The Five Phases were never quite elements in the Greek sense; they were phases of an ongoing process, stages in a cycle of transformation. This emphasis on relationship and change over fixed substance is one of the most distinctive features of Chinese thought, and yin-yang cosmology is its clearest expression.\u003C\u002Fp>\u003Ch2>Stability after the Han\u003C\u002Fh2>\u003Cp>By the end of the Han period the essential framework was complete, and it would remain remarkably stable for the next two thousand years. Later dynasties refined and elaborated it, and Song-dynasty Neo-Confucian philosophers gave it a new metaphysical depth, but the basic grammar established in the Warring States and Han eras was never overturned. The same concepts that Han scholars used to explain the succession of dynasties would later guide the physician taking a pulse, the geomancer siting a tomb, and the astrologer casting a chart.\u003C\u002Fp>\u003Ch2>Why this history matters\u003C\u002Fh2>\u003Cp>Understanding this history matters because it reminds us that yin-yang and the Five Phases were not revealed all at once as a finished doctrine. They grew from close observation of a changing world, were shaped by centuries of debate, and were assembled into a system by identifiable thinkers responding to the concerns of their age. This is why the ideas feel at once ancient and practical: they began in the plainest facts of sunlight and shadow, and they were built up, step by step, into one of the most enduring intellectual frameworks in human history.\u003C\u002Fp>\u003Ch2>How much of this history is secure\u003C\u002Fh2>\n\u003Cp>You should know how uneven the evidence is. The broad outline given above is accepted by most specialists, but several of its steps rest on thin ground. Zou Yan's own writings are entirely lost, so what he taught is reconstructed from later summaries written by people with their own arguments to make. Many texts traditionally assigned to the early period were compiled or heavily edited later, which makes it risky to date an idea by the text it appears in. The picture has also changed within living memory: manuscripts recovered from tombs at Mawangdui and Guodian since the 1970s have given scholars versions of familiar works that are centuries older than any previously available copy, and they show that some doctrines assumed to be late were already in circulation while others thought early are not there at all. The honest position is that the direction of development is clear while the dating of individual stages remains open, and you should treat any source that gives confident precise dates for these ideas with some caution.\u003C\u002Fp>\n\n\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>Yin and yang began as ordinary words for the shaded and sunlit sides of a hill.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The same slope is sunlit at one hour and shaded at another, so the terms describe a relationship rather than fixed categories.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The \u003Cem>Yijing\u003C\u002Fem> gave the intuition a formal structure through its solid and broken lines.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Five Phases (\u003Cem>Wu Xing\u003C\u002Fem>) developed separately before being combined with yin–yang.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Zou Yan, in the third century BCE, is credited with bringing the two strands together.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Han dynasty produced the mature synthesis known as correlative cosmology.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Greek philosophy searched for permanent underlying substances; Chinese thought described patterns of change.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The framework was essentially complete by the end of the Han and stayed stable for two thousand years.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>It grew from observation of a changing world rather than arriving as finished doctrine.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include Joseph Needham's Science and Civilisation in China, volume two, which remains the standard account of the development of yin-yang and Five Phase thought; the Stanford Encyclopedia of Philosophy entries on Chinese philosophy and the Yijing; and the historical writings of Sima Qian, which preserve the earliest surviving account of Zou Yan and the Yin-Yang School.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Ch2>最初的意思：山的背陰面與向陽面\u003C\u002Fh2>\n\u003Cp>這兩個字的起點非常樸素。\u003Cstrong>陰\u003C\u002Fstrong>指山的北面、揹著太陽的一側、有遮蔽的地方；\u003Cstrong>陽\u003C\u002Fstrong>指山的南面、向著太陽的一側、有日照的地方。早期文獻裡的用法基本都在這個範圍內——講的是光照、地形、氣候。\u003C\u002Fp>\n\u003Cp>所以陰陽一開始沒有任何哲學含義，它是描述性的詞。今天許多地名還保留著這層意思，凡是帶“陰”“陽”的地名，多半與山南山北、水南水北有關。\u003C\u002Fp>\n\u003Ch2>從一對固定的名稱，變成一種關係\u003C\u002Fh2>\n\u003Cp>西周到春秋之間，這兩個字的用法逐漸擴充套件，被用來講寒暖、方位、氣的升降。真正的轉變發生在戰國：\u003Cstrong>陰陽從描述具體事物的詞，變成了解釋變化本身的工具。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>轉變的關鍵是它不再固定地指某樣東西，而開始表示相對的位置。一旦允許同一事物在不同比較中既可為陰又可為陽，這套概念就獲得了幾乎無限的適用範圍——這既是它後來無所不在的原因，也是它難以檢驗的根源。\u003C\u002Fp>\n\u003Ch2>《易經》給了它形式\u003C\u002Fh2>\n\u003Cp>陰陽獲得系統的形式表達，靠的是《易》。卦由爻組成，爻分奇偶，六十四卦是奇偶排列的窮舉，《繫辭》裡那句“一陰一陽之謂道”把它提到了本體的高度。\u003C\u002Fp>\n\u003Cp>這裡有一個很硬的知識點值得記住：\u003Cstrong>《易》的卦爻辭本身幾乎不把“陰陽”當作一對概念使用\u003C\u002Fstrong>，系統地引入這套語彙的是後出的《易傳》。也就是說，我們熟悉的那個“陰陽的《易經》”，主要是戰國以後的解釋層，不是占筮文本的原貌。把《易傳》的思想直接算作西周的觀念，是常見的時間錯位。\u003C\u002Fp>\n\u003Cp>順帶一提，早期文獻裡“陰陽”二字連用，很多時候指的還是具體的天氣與向背，並不帶後世那種普遍原理的意味。讀先秦的書，遇到這兩個字先按字面理解，往往反而更貼近原意。\u003C\u002Fp>\u003Ch2>五行是另一條線\u003C\u002Fh2>\n\u003Cp>五行最早的完整記載在《尚書·洪範》，次序是水、火、木、金、土。但要注意它當時的性質：那是一份關於人事秩序的列舉——與五事、八政、五紀並列，講的是治國要顧及的幾類事物，\u003Cstrong>並不是一個循環轉化的系統\u003C\u002Fstrong>。\u003C\u002Fp>\n\u003Cp>也就是說，五行起初是一個分類清單，不是動力學模型。相生相剋的循環結構是後來才被組織起來的。\u003C\u002Fp>\n\u003Ch2>鄒衍：五行第一次成為政治工具\u003C\u002Fh2>\n\u003Cp>戰國的鄒衍把五行做成了\u003Cstrong>五德終始\u003C\u002Fstrong>：每個朝代對應一“德”，五德依次更替，一朝的興亡因此是天道執行的必然環節。\u003C\u002Fp>\n\u003Cp>這一步的意義比學術史上的意義大得多。它把五行從一份清單變成了一套\u003Cstrong>合法性語言\u003C\u002Fstrong>：誰能證明自己承接了下一“德”，誰就擁有天命。此後一千多年裡，改朝換代都要在這套框架裡說話。\u003C\u002Fp>\n\u003Cp>五行最初的名目次序也不統一，出土與傳世文獻裡都能見到不同的排法，這說明它成形的過程比後來定型的樣子要雜亂得多。\u003C\u002Fp>\u003Ch2>漢代的綜合：兩條線被合起來\u003C\u002Fh2>\n\u003Cp>陰陽與五行的合併主要發生在漢代，參與者眾多，成果集中在幾部書裡。\u003C\u002Fp>\n\u003Cp>《呂氏春秋·十二紀》與《禮記·月令》把十二個月與方位、顏色、音律、祭祀、政令、飲食、禁忌排成一張完整的表；《淮南子》的《天文訓》《時則訓》進一步系統化；董仲舒的《春秋繁露》提出天人感應，把君主行為與自然災異連起來；《黃帝內經》把同一套框架用於身體，建立臟腑與五行的對應；到東漢《白虎通義》，這套說法已經成為官學口徑。\u003C\u002Fp>\n\u003Cp>值得注意的是完成的方式：不是某個人想出一個體系，而是\u003Cstrong>不同領域的人各自把手上的材料往同一張表上排\u003C\u002Fstrong>，最後拼成一個覆蓋天文、曆法、醫學、政治、音樂的總框架。這解釋了它為什麼既宏大又處處有接縫。\u003C\u002Fp>\n\u003Ch2>它在當時是國家級的政治語言\u003C\u002Fh2>\n\u003Cp>這一點今天最容易被忽略。陰陽五行在漢代不是養生話題，而是關係到皇位的事。\u003C\u002Fp>\n\u003Cp>漢朝究竟屬哪一德，朝廷爭論了很久，先後有水德、土德、火德的主張，每一次改變都牽動禮制、服色和祭祀。王莽代漢時，正是用五行相生的說法為自己張本；光武帝劉秀即位與“赤伏符”有關，赤對應火德。讖緯之學在兩漢的興盛，背景就是這套理論具備現實的政治效力。\u003C\u002Fp>\n\u003Cp>換句話說，這套體系之所以被反覆精細化，動力有很大一部分來自權力鬥爭，而不只是求知。\u003C\u002Fp>\n\u003Cp>需要補一句：漢代把這套系統定為官學，代價是它變得不容爭辯。原本用來解釋現象的東西，一旦與朝廷的正當性綁在一起，修正它就帶上了政治風險。後世這套框架之所以少有實質變動，這一層緣故不可忽略。\u003C\u002Fp>\u003Ch2>與古希臘自然哲學的對照\u003C\u002Fh2>\n\u003Cp>把五行譯成“元素”之所以誤導，可以從這個對照看出來。\u003C\u002Fp>\n\u003Cp>古希臘追問的是\u003Cstrong>世界由什麼構成\u003C\u002Fstrong>——水、火、土、氣是物質本原，問題指向成分。中國的五行追問的是\u003Cstrong>事物如何轉化\u003C\u002Fstrong>——木、火、土、金、水是過程中的五種狀態與傾向，問題指向關係和次序。\u003C\u002Fp>\n\u003Cp>兩者關心的不是同一件事。所以中國傳統裡沒有發展出原子論那樣的追問，但發展出了極其細密的關聯與週期分析。這不是高下問題，是提問方向不同。\u003C\u002Fp>\n\u003Ch2>漢以後為什麼基本不變了\u003C\u002Fh2>\n\u003Cp>漢代之後，陰陽五行的基本原理幾乎沒有再變動，後續的發展全在應用層：醫學、術數、曆法、堪輿各自越做越細，規則越來越複雜，但底層框架照舊。\u003C\u002Fp>\n\u003Cp>這既是它長壽的原因，也是它停止改進的原因。一個能解釋一切的框架不會被觀察推翻，因此也不會因觀察而修正。它的歷史後來變成了應用技巧的積累史，而不是理論的檢驗史。\u003C\u002Fp>\n\u003Cp>還有一點值得記住：把陰陽與五行合起來講，並不是某一個人一次做成的，而是幾代人陸續拼合的結果。所以這套框架裡既有配得極妥帖的地方，也有硬湊上去的地方，讀古書時兩種都會碰到。\u003C\u002Fp>\u003Cp>末了還該提醒一句：這段歷史的材料多出自士人與官府之手，民間怎麼理解陰陽五行，留下的記錄要少得多，我們看到的其實是被篩過的一面。\u003C\u002Fp>\u003Ch2>為什麼要講這段歷史\u003C\u002Fh2>\n\u003Cp>因為知道它是\u003Cstrong>拼合起來的\u003C\u002Fstrong>——有具體的時間、具體的人、具體的政治需要——就不會把它當成不可分析的古老整體來接受。\u003C\u002Fp>\n\u003Cp>這不是要否定它。恰恰相反：一套由無數人在千百年裡持續修補、能同時組織醫學、曆法、政治和藝術的語言，是極重要的文化成就。但把它看成人做出來的東西，才有可能真正理解它；看成從天上掉下來的整體，就只能背誦。\u003C\u002Fp>\n\u003Ch2>這段歷史有多可靠\u003C\u002Fh2>\n\u003Cp>你應當知道，這方面的證據參差不齊。上面給出的大輪廓，多數專家是認可的，但其中好幾個環節所踩的地基相當薄。鄒衍本人的著作已全部失傳，他究竟講了些什麼，只能從後人的概述裡去重建，而寫那些概述的人自己另有主張要立。許多按傳統說法歸入早期的文獻，實際上是後來才編成或被大幅改動過的，因此憑一個觀念出現在哪部書裡來給它斷代，是很冒險的。這幅圖景在近幾十年內還變過：自二十世紀七十年代以來，馬王堆與郭店等墓葬出土的寫本，給學者提供了一些熟知典籍的更早版本，比此前所能見到的任何抄本要早上幾百年。它們顯示，有些原被認作晚出的說法其實早已流傳，而另一些被當成早期的東西卻根本不在裡面。老實的說法是：發展的大方向是清楚的，各個階段的具體年代卻仍未定論；凡是把這些觀念的年代講得又準又有把握的材料，你都該存一點疑。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>陰陽最初只指山的背日面與向日面，是描述性的詞，沒有哲學含義。\u003C\u002Fli>\n\u003Cli>戰國時它從固定的指稱變為相對的關係，適用範圍因此幾乎無限。\u003C\u002Fli>\n\u003Cli>《易》的卦爻辭幾乎不用“陰陽”這對概念，系統引入它的是《易傳》。\u003C\u002Fli>\n\u003Cli>五行最早見於《尚書·洪範》，當時是治國事項的清單，不是循環系統。\u003C\u002Fli>\n\u003Cli>鄒衍的五德終始把五行變成朝代更替的合法性語言。\u003C\u002Fli>\n\u003Cli>兩條線在漢代被合併，《呂氏春秋》《淮南子》《春秋繁露》《黃帝內經》《白虎通義》是關鍵文本。\u003C\u002Fli>\n\u003Cli>漢代關於本朝屬何德的爭論、王莽代漢、赤伏符，都說明它當時是國家級政治語言。\u003C\u002Fli>\n\u003Cli>希臘問世界由什麼構成，五行問事物如何轉化，提問方向不同。\u003C\u002Fli>\n\u003Cli>漢以後原理不再變動，發展只在應用層，因此它積累技巧而不積累檢驗。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002F0V3WFIYqzBHFfUtztTby.webp",1920,600,{"en":874,"zh":875},"Ink illustration of a robed Chinese scholar studying a bronze mirror before a star map, beneath a large yin-yang symbol set with constellations, in a mountain landscape.","水墨插畫：一位身著長袍的古代學者在星圖前端詳一面青銅鏡，上方是嵌有星宿的巨大陰陽圖，背景為山水。",{"en":874,"zh":875},"banner","list",{"en":880,"zh":881},"Origins and Early History of Yin-Yang Thought","陰陽觀念的來歷：從山南山北到漢代國家學說",{"en":883,"zh":884},"How yin and yang grew from words for shaded and sunlit hillsides into a cosmological theory, via the Yijing, Zou Yan and the Han synthesis of the Five Phases.","陰陽起初只是描述山南山北、光照與地形的普通詞語。本篇追溯它在戰國怎樣變成解釋變化本身的工具，經鄒衍的五德終始，最終成為漢代的國家學說。",[],{"data":887},[888,964,1066,1157],{"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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