[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-daoism":289,"event-categories-zh":498,"site-settings":741,"node-zh-daoism\u002Feight-immortals\u002Fhe-xiangu":783,"live-course-events":810},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":496,"footer":497},[292],{"to":162,"label":163,"label_zh":164,"children":293},[294,332,362,392,470],{"to":167,"label":168,"label_zh":169,"children":295},[296,300,304,308,312,316,320,324,328],{"to":297,"label":298,"label_zh":299},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fthree-pure-ones","The Three Pure Ones: Highest Deities of the Taoist Pantheon","道教三清：神明體系中的最高尊神",{"to":301,"label":302,"label_zh":303},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fjade-emperor","The Jade Emperor in Taoism: Ruler of the Celestial Bureaucracy","道教玉皇大帝：天庭官府的治理者",{"to":305,"label":306,"label_zh":307},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Forigins-of-pantheon","How the Taoist Pantheon Developed: Origins of Its Gods","道教神明體系如何形成：諸神的不同來源",{"to":309,"label":310,"label_zh":311},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fcelestial-bureaucracy","Taoist Immortals and the Celestial Bureaucracy: Shen and Xian","道教神明、仙真與天庭官府：神和仙有什麼不同",{"to":313,"label":314,"label_zh":315},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fguan-yu-mazu-popular-deities","Guan Yu, Mazu and Popular Chinese Deities: How Humans Become Gods","關羽、媽祖與民間神祇：人如何成為神",{"to":317,"label":318,"label_zh":319},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fdeities-of-wudang-mountain","Deities of Wudang Mountain: Zhenwu and His Sacred Court","武當山神明：真武大帝與他的神聖侍從",{"to":321,"label":322,"label_zh":323},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fworship-temples-offerings","Taoist Temple Worship: Incense, Offerings, Vows and Donations","道教宮觀祭祀：上香、供養、許願與捐獻",{"to":325,"label":326,"label_zh":327},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fnorthern-dipper-stars-images-ritual-maps","The Northern Dipper in Daoist Culture: Stars, Images and Ritual Maps","道教文化中的北斗：星象、影像與儀式圖式",{"to":329,"label":330,"label_zh":331},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fthree-officials-sanguan-heaven-earth-water-three-yuan","The Three Officials in Daoism: Heaven, Earth, Water and the Three Yuan","道教三官大帝：天、地、水與三元節期",{"to":171,"label":172,"label_zh":173,"children":333},[334,338,342,346,350,354,358],{"to":335,"label":336,"label_zh":337},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fwudang-mountain","Wudang Mountain in Taoism: Zhenwu, the Ming Court and Sacred Status","道教中的武當山：真武信仰、明廷與聖地地位",{"to":339,"label":340,"label_zh":341},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fmount-longhu","Mount Longhu and the Celestial Masters: Centre of Zhengyi Taoism","龍虎山與天師道：正一道的制度中心",{"to":343,"label":344,"label_zh":345},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fmount-qingcheng","Mount Qingcheng: How Organised Taoism Took Institutional Form","青城山：有組織道教如何形成制度",{"to":347,"label":348,"label_zh":349},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fmount-tai","Mount Tai: China’s Foremost State Sacred Mountain","泰山：中國最重要的國家祭祀名山",{"to":351,"label":352,"label_zh":353},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fwhite-cloud-temple-beijing","White Cloud Temple in Beijing: Quanzhen Taoism’s Urban Monastery","北京白雲觀：全真道的城市宮觀",{"to":355,"label":356,"label_zh":357},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Ftemple-architecture-sacred-geometry","How to Read Taoist Temple Architecture and Sacred Space","如何讀懂道教宮觀建築與神聖空間",{"to":359,"label":360,"label_zh":361},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fpilgrimage-temple-etiquette","Taoist Pilgrimage and Temple Etiquette: A Practical Guide","道教朝山進香與宮觀禮儀：實用指南",{"to":175,"label":176,"label_zh":177,"children":363},[364,368,372,376,380,384,388],{"to":365,"label":366,"label_zh":367},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fcelestial-masters-zhengyi","Zhengyi Taoism and the Celestial Masters: Householder Priests and Ritual Authority","正一道與天師道：在家道士和科儀權威",{"to":369,"label":370,"label_zh":371},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fcomplete-perfection-quanzhen","Quanzhen Taoism: Monastic Life, Inner Cultivation and Wudang","全真道：出家生活、內在修煉與武當",{"to":373,"label":374,"label_zh":375},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fshangqing-school","Shangqing Taoism: Highest Clarity Revelations and Inner Visualisation","上清道：最高明啟、存思與身體內的神明",{"to":377,"label":378,"label_zh":379},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Flingbao-tradition","Lingbao Taoism: Numinous Treasure Scriptures and Communal Ritual","靈寶道：經典、普度與共同體科儀",{"to":381,"label":382,"label_zh":383},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fwu-liu-school","The Wu-Liu School: A Clearer System of Taoist Internal Alchemy","伍柳派：較為清晰的道教內丹體系",{"to":385,"label":386,"label_zh":387},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fmonastic-vs-householder-priesthood","Quanzhen Monastics and Zhengyi Householder Priests: What Is the Difference?","全真出家道士與正一在家道士有什麼不同",{"to":389,"label":390,"label_zh":391},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fmodern-transmission-ordination","Taoist Ordination and Lineage Today: How Transmission Is Verified","今日道教傳承與授籙傳戒：如何核實師承",{"to":179,"label":180,"label_zh":181,"children":393},[394,398,402,406,410,414,418,422,426,430,434,438,442,446,450,454,458,462,466],{"to":395,"label":396,"label_zh":397},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fjade-emperor-birthday","The Jade Emperor’s Birthday and Festivals of the Heavenly Court","玉皇誕：正月初九的意義與宮觀儀式",{"to":399,"label":400,"label_zh":401},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fzhongyuan-ghost-festival","Zhongyuan Festival: Ghost Festival, the Earth Official and Universal Salvation","中元節：七月十五、地官赦罪與普度",{"to":403,"label":404,"label_zh":405},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Flaozi-birthday","Laozi’s Birthday: From the Sage Laozi to the Divine Lord Lao","老君誕：從老子到太上老君",{"to":407,"label":408,"label_zh":409},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdouble-ninth-festival","Double Ninth Festival: Chongyang, Longevity and Respect for Elders","重陽節：九月初九、長生觀念與敬老傳統",{"to":411,"label":412,"label_zh":413},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fjiao-offering-ritual","Jiao Rituals: Taoism’s Grand Community Offering","醮儀：道教大型共同體祭獻科儀",{"to":415,"label":416,"label_zh":417},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fzhai-purification-fasting","Zhai Rituals: Taoist Purification, Fasting and Preparation","齋儀：道教潔淨、持戒與祭前準備",{"to":419,"label":420,"label_zh":421},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Ftemple-fairs-pilgrimage","Taoist Temple Fairs and Seasonal Pilgrimage","道教廟會與朝山：宗教、集市與季節性朝聖",{"to":423,"label":424,"label_zh":425},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-ritual-robes-garment-image-ceremony","Daoist Ritual Robes: Garment, Image and Ceremonial Role","道教法衣：衣式、影像與科儀身份",{"to":427,"label":428,"label_zh":429},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdavid-vases-daoist-offering-blue-white-porcelain","The David Vases: A Daoist Offering and a Dated Porcelain Landmark","大維德對瓶：道觀供器與青花紀年座標",{"to":431,"label":432,"label_zh":433},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-ritual-seals-impression-authority-documents","Daoist Ritual Seals: Impression, Authority and the Work of Documents","道教法印：印痕、權威與儀式文書",{"to":435,"label":436,"label_zh":437},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-ritual-music-bells-drums-chant","Daoist Ritual Music: Bells, Drums, Chant and Ceremonial Time","道教科儀音樂：鍾鈴、鼓樂、經韻與儀式時間",{"to":439,"label":440,"label_zh":441},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-lamp-rituals-light-cosmic-patterns-ceremonial-space","Daoist Lamp Rituals: Light, Cosmic Patterns and Ceremonial Space","道教燈儀：光明、星象秩序與科儀空間",{"to":443,"label":444,"label_zh":445},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-talismans-script-ritual-action","Daoist Talismans: Script, Ritual Action and the Limits of Looking","道教符籙：書寫、科儀行動與觀看邊界",{"to":447,"label":448,"label_zh":449},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-mirrors-reflection-cosmology-ritual-evidence","Daoist Mirrors: Reflection, Cosmology and Ritual Evidence","道教銅鏡：映照、宇宙圖式與科儀證據",{"to":451,"label":452,"label_zh":453},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-petitions-memorials-celestial-administration","Daoist Petitions and Memorials: Writing to the Celestial Administration","道教章表：寫給天庭的儀式文書",{"to":455,"label":456,"label_zh":457},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-registers-lu-rank-transmission-celestial-administration","Daoist Registers (Lu): Rank, Transmission and Celestial Administration","道教法籙：品秩、傳授與天曹體系",{"to":459,"label":460,"label_zh":461},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-audience-tablets-hu-courtly-form-ritual-address","Daoist Audience Tablets (Hu): Courtly Form and Ritual Address","道教朝笏：朝儀形制與科儀奏達",{"to":463,"label":464,"label_zh":465},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-crowns-headscarves-dress-rank-ritual-context","Daoist Crowns and Headscarves: Dress, Rank and Ritual Context","道教冠巾：衣制、職司與科儀語境",{"to":467,"label":468,"label_zh":469},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-footwear-cloth-cloud-shoes-ritual-movement","Daoist Footwear: Cloth Shoes, Cloud Shoes and Ritual Movement","道教鞋履：布鞋、雲履與科儀步伐",{"to":184,"label":185,"label_zh":186,"children":471},[472,476,480,484,488,492],{"to":473,"label":474,"label_zh":475},"\u002Fdaoism\u002Feight-immortals\u002Flu-dongbin","Lü Dongbin: Scholar Immortal, Quanzhen Patriarch and Sword Bearer","呂洞賓：士人仙真、全真祖師與佩劍象徵",{"to":477,"label":478,"label_zh":479},"\u002Fdaoism\u002Feight-immortals\u002Fzhang-guolao","Zhang Guolao: Tang Recluse and Backward-Riding Immortal","張果老：唐代隱士與倒騎驢的仙人",{"to":481,"label":482,"label_zh":483},"\u002Fdaoism\u002Feight-immortals\u002Fhe-xiangu","He Xiangu: The Woman Immortal of the Eight","何仙姑：八仙中唯一的女性仙真",{"to":485,"label":486,"label_zh":487},"\u002Fdaoism\u002Feight-immortals\u002Fhan-xiangzi-lan-caihe","Han Xiangzi and Lan Caihe: Music, Flowers and Ambiguous Identity","韓湘子與藍采和：音樂、花與身份邊界",{"to":489,"label":490,"label_zh":491},"\u002Fdaoism\u002Feight-immortals\u002Fcao-guojiu-li-tieguai","Cao Guojiu and Li Tieguai: Privilege, Poverty and the Immortal Body","曹國舅與鐵柺李：特權、貧困與身體身份",{"to":493,"label":494,"label_zh":495},"\u002Fdaoism\u002Feight-immortals\u002Fzhongli-quan","Zhongli Quan: Teacher of Lü Dongbin and Patriarch of Internal Alchemy","鍾離權：呂洞賓之師與內丹祖師",[],[],{"data":499},[500,536,559,578,599,618,638,656,677,700,722],{"id":38,"uuid":501,"slug":502,"available_locales":503,"name":507,"description":510,"body":512,"path":515,"images":516,"image_urls":521,"hero_image":3,"hero_image_url":3,"seo_title":526,"seo_description":529,"sort_order":531,"is_active":532,"status":533,"created_at":534,"updated_at":535},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[504,505,506],"en","zh","fr",{"en":508,"zh":509},"Feng Shui Learning","風水課程",{"en":511,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":513,"zh":514},"\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",[517,518,519,520],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[522,523,524,525],"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":527,"zh":528},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":511,"zh":530},"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":537,"slug":538,"available_locales":539,"name":540,"description":543,"body":546,"path":549,"images":550,"image_urls":551,"hero_image":3,"hero_image_url":3,"seo_title":552,"seo_description":555,"sort_order":531,"is_active":532,"status":533,"created_at":558,"updated_at":535},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[504,505,506],{"en":541,"zh":542},"Internal Arts & Wellness","內家功法與養生",{"en":544,"zh":545},"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":547,"zh":548},"\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":553,"zh":554},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":556,"zh":557},"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":560,"uuid":561,"slug":562,"available_locales":563,"name":564,"description":567,"body":568,"path":569,"images":570,"image_urls":571,"hero_image":3,"hero_image_url":3,"seo_title":572,"seo_description":574,"sort_order":531,"is_active":532,"status":533,"created_at":577,"updated_at":535},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[504,505,506],{"en":565,"zh":566},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":573},"Chinese Face Reading Classes and Workshops",{"en":575,"zh":576},"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":579,"uuid":580,"slug":581,"available_locales":582,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":593,"hero_image":3,"hero_image_url":3,"seo_title":594,"seo_description":597,"sort_order":38,"is_active":532,"status":533,"created_at":534,"updated_at":535},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[504,505,506],{"en":584,"zh":585},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":587,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":589,"zh":590},"\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":595,"zh":596},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":587,"zh":598},"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":600,"slug":601,"available_locales":602,"name":603,"description":606,"body":607,"path":608,"images":609,"image_urls":610,"hero_image":3,"hero_image_url":3,"seo_title":611,"seo_description":614,"sort_order":38,"is_active":532,"status":533,"created_at":617,"updated_at":535},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[504,505,506],{"en":604,"zh":605},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":612,"zh":613},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":615,"zh":616},"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":619,"slug":620,"available_locales":621,"name":622,"description":625,"body":627,"path":630,"images":631,"image_urls":632,"hero_image":3,"hero_image_url":3,"seo_title":633,"seo_description":636,"sort_order":579,"is_active":532,"status":533,"created_at":534,"updated_at":535},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[504,505,506],{"en":623,"zh":624},"Ba Zi Learning","八字課程",{"en":626,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":628,"zh":629},"\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":634,"zh":635},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":626,"zh":637},"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":639,"slug":640,"available_locales":641,"name":642,"description":645,"body":646,"path":647,"images":648,"image_urls":649,"hero_image":3,"hero_image_url":3,"seo_title":650,"seo_description":653,"sort_order":579,"is_active":532,"status":533,"created_at":617,"updated_at":535},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[504,505,506],{"en":643,"zh":644},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":651,"zh":652},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":654,"zh":655},"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":657,"uuid":658,"slug":659,"available_locales":660,"name":661,"description":664,"body":667,"path":670,"images":671,"image_urls":672,"hero_image":3,"hero_image_url":3,"seo_title":673,"seo_description":675,"sort_order":579,"is_active":532,"status":533,"created_at":676,"updated_at":535},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[504,505,506],{"en":662,"zh":663},"I Ching Learning","易經課程",{"en":665,"zh":666},"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":668,"zh":669},"\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":674,"zh":663},"I Ching Classes and Courses",{"en":665,"zh":666},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":678,"slug":679,"available_locales":680,"name":681,"description":684,"body":687,"path":690,"images":691,"image_urls":692,"hero_image":3,"hero_image_url":3,"seo_title":693,"seo_description":696,"sort_order":242,"is_active":532,"status":533,"created_at":699,"updated_at":535},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[504,505,506],{"en":682,"zh":683},"Traditional Arts & Crafts","傳統藝術與手作",{"en":685,"zh":686},"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":688,"zh":689},"\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":694,"zh":695},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":697,"zh":698},"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":701,"slug":702,"available_locales":703,"name":704,"description":707,"body":710,"path":713,"images":714,"image_urls":715,"hero_image":3,"hero_image_url":3,"seo_title":716,"seo_description":718,"sort_order":247,"is_active":532,"status":533,"created_at":721,"updated_at":535},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[504,505,506],{"en":705,"zh":706},"Wudang Community","武當社群活動",{"en":708,"zh":709},"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":711,"zh":712},"\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":717,"zh":706},"Wudang Community Events",{"en":719,"zh":720},"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":723,"slug":724,"available_locales":725,"name":726,"description":729,"body":730,"path":731,"images":732,"image_urls":733,"hero_image":3,"hero_image_url":3,"seo_title":734,"seo_description":737,"sort_order":69,"is_active":532,"status":533,"created_at":740,"updated_at":535},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[504,505,506],{"en":727,"zh":728},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":735,"zh":736},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":738,"zh":739},"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":742},{"hero_type":743,"hero_image":744,"hero_image_alt":745,"hero_youtube_id":746,"hero_content_on":532,"hero_heading":747,"hero_subheading":748,"hero_text":749,"hero_subheading_zh":750,"hero_text_zh":751,"hero_buttons":752,"home_seo":758,"page_layout":764,"shop_enabled":765,"contact":766,"journey":782},"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。",[753,755],{"label":754,"link":278},"Start Your Wudang Journey",{"label":756,"link":757},"View Events & Courses","\u002Fevents",{"title":759,"description":761},{"en":760,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":762,"zh":763},"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":767,"has_any":532,"text":775},{"email":768,"whatsapp":769,"wechat_id":770,"wechat_qr_url":771,"instagram":772,"instagram_handle":773,"facebook":774,"facebook_handle":773},"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":776,"china_heading_zh":777,"china_company_en":778,"china_company_zh":779,"china_address_en":780,"china_address_zh":781},"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":532},{"data":784},{"to":481,"type":785,"available_locales":786,"is_content_page":532,"title":787,"subtitle":788,"body":791,"hero_image_url":794,"hero_width":795,"hero_height":796,"hero_image_alt":797,"hero_image_decorative":765,"hero_credit":3,"hero_alt":800,"hero_style":801,"card_layout":802,"link_type":3,"link_ref":3,"seo_title":803,"seo_description":806,"children":809},"page",[504,505,506],{"en":482,"zh":483},{"en":789,"zh":790},"How several local traditions formed one composite figure, and what her place reveals about women in Taoism","多地傳說如何合為一人，以及她在八仙中的位置如何映照道教女性修行",{"en":792,"zh":793},"\u003Cp>He Xiangu is the one woman in the standard set of Eight Immortals. Her name is not really a name: \u003Cem>xiangu\u003C\u002Fem> means \"immortal maiden\" or \"transcendent woman\", so she is Miss He the Immortal, identified by surname and status rather than by a given name.\u003C\u002Fp>\u003Cp>That is characteristic of how she works. She is less an individual with a biography than a position in a set that needed filling, and the tradition supplied several competing candidates for it. This makes her a good case for looking at how women actually appear in Taoism, which is a more interesting story than her own.\u003C\u002Fp>\u003Ch2>He Xiangu’s Place among the Eight Immortals\u003C\u002Fh2>\u003Cp>The Eight Immortals were assembled late, largely through Ming drama, out of figures of varying antiquity. The set is deliberately varied: it spans age, class, education, respectability and sex. An old man and a youth, a scholar and a beggar, a courtier and a vagrant — and one woman.\u003C\u002Fp>\u003Cp>The variety is the point. A set that includes a court official and a filthy cripple is making a claim about who can attain transcendence, and the inclusion of a young woman is part of that claim. In Chinese social terms she is the member with the least public standing of any of them, which is precisely why she is there.\u003C\u002Fp>\u003Cp>This also explains why her biography is thin and contested. The set required a woman; the tradition had several candidates; no single one was decisively adopted; and the resulting figure is a composite held together by an attribute and a role rather than by a life.\u003C\u002Fp>\u003Ch2>The Competing Historical Candidates for He Xiangu\u003C\u002Fh2>\u003Cp>Several distinct traditions claim her, and they cannot all be correct.\u003C\u002Fp>\u003Cp>The best-known places her in \u003Cstrong>Zengcheng\u003C\u002Fstrong>, in Guangdong, in the Tang. In this version she is a girl of about fourteen who receives instruction in a dream or from an encounter, eats powdered mica, becomes light in body, ceases to need ordinary food, and acquires the ability to know things at a distance. She refuses marriage. She is summoned to court by Empress Wu Zetian and disappears on the journey. Zengcheng maintains a family shrine to her, and the site remains an active local cult centre with an associated well and lychee tree.\u003C\u002Fp>\u003Cp>A second tradition places her in \u003Cstrong>Yongzhou\u003C\u002Fstrong> in Hunan, with a different set of details, and there are further local claims elsewhere in the south.\u003C\u002Fp>\u003Cp>A third strand connects her to a woman recorded in Tang sources under a different name, a Cantonese woman credited with abstention from grain and with clairvoyance, whose story has clear points of contact with the Zengcheng version and may be its source.\u003C\u002Fp>\u003Cp>Modern scholarship treats the figure as a composite assembled from these strands. This site says so rather than presenting one version as history. The uncertainty does not make her unimportant; it locates the importance in the role rather than the person.\u003C\u002Fp>\u003Ch2>He Xiangu’s Mica, Refusal of Marriage and Transcendence\u003C\u002Fh2>\u003Cp>Two elements of the story carry real content and are worth separating from the rest.\u003C\u002Fp>\u003Cp>The first is the \u003Cstrong>mica\u003C\u002Fstrong>. Powdered mica appears in Chinese alchemical and medical literature as a mineral substance taken for lightness and longevity, and its presence in her story places her within the external alchemy tradition rather than in general folklore. This matters historically: external alchemy took mineral ingestion entirely seriously for centuries, and it killed people — cinnabar is mercury sulphide, and lead and arsenic compounds were also used. Mica is comparatively inert, which is possibly why it survived in the hagiography while more lethal recipes did not.\u003C\u002Fp>\u003Cp>Her story also involves ceasing to eat grain, which is a specific technical practice in the longevity literature, not simply asceticism. Grain avoidance was theorised, graded and debated, and it appears throughout the transcendence accounts.\u003C\u002Fp>\u003Cp>The second element is her \u003Cstrong>refusal of marriage\u003C\u002Fstrong>. In her social context this was not a minor eccentricity; it was a refusal of the only recognised adult role available to her, with consequences for her family. Female religious careers in China frequently begin at exactly this point, and the pattern is documented well beyond her legend. Refusing marriage was, in practice, the main route by which a woman could obtain a life not organised around a household.\u003C\u002Fp>\u003Cp>This gives her story a sociological realism that survives the collapse of its historical details. Whether or not a girl in Tang Guangdong ate mica, girls did refuse marriage and did enter religious life, and the tradition preserved a template for it.\u003C\u002Fp>\u003Ch2>How to Recognise He Xiangu\u003C\u002Fh2>\u003Cp>Her attribute is the \u003Cstrong>lotus\u003C\u002Fstrong> — usually a lotus flower or seed pod on a long stem, held over the shoulder. In sets of the eight she is the young woman with the lotus, and that is normally enough.\u003C\u002Fp>\u003Cp>She is sometimes shown instead with a \u003Cstrong>bamboo skimmer or ladle\u003C\u002Fstrong>, a kitchen implement, which connects to versions of her story in which she is a girl doing household work when she receives instruction. The implement is a good example of how these attributes function: they are not symbols in a code so much as props from a narrative, standardised by the stage.\u003C\u002Fp>\u003Cp>She is shown young, in ordinary rather than official dress, and often barefoot or lightly shod. Where the other seven vary in age and status, she is fixed as a young woman of no rank.\u003C\u002Fp>\u003Cp>In the very common composition of the eight crossing the sea, she rides on her lotus. She is also frequently paired with Lan Caihe, the other youthful and socially marginal member, in the arrangement of the set.\u003C\u002Fp>\u003Ch2>What He Xiangu Reveals About Women in Taoism\u003C\u002Fh2>\u003Cp>He Xiangu is the best-known woman in Taoist popular imagery and by some distance not the most important woman in Taoist history. The contrast is worth drawing.\u003C\u002Fp>\u003Cp>\u003Cstrong>Wei Huacun\u003C\u002Fstrong>, who lived from the third into the fourth century, is the authority from whom the Shangqing revelations claim descent. The fourth-century visions received by Yang Xi are presented as transmission from her, and the entire Shangqing tradition — which contributed interior visualisation to Taoist practice and shaped the meditative side of the religion permanently — rests on a female transcendent as its source. She is titled Lady of the Southern Peak.\u003C\u002Fp>\u003Cp>\u003Cstrong>Sun Bu'er\u003C\u002Fstrong>, in the twelfth century, was one of the Seven Perfected, the first-generation disciples of Wang Chongyang and the founders of Quanzhen's main branches. She was the only woman among them, and she is the reason there is an unbroken institutional basis for female monastics in Quanzhen.\u003C\u002Fp>\u003Cp>A body of literature on \u003Cstrong>women's internal alchemy\u003C\u002Fstrong> developed from the Ming and especially the Qing, addressing practice adapted to female physiology and often written for or by women. It constitutes a distinct technical literature rather than an appendix to the male tradition.\u003C\u002Fp>\u003Cp>In the present, Quanzhen nuns — \u003Cem>kundao\u003C\u002Fem> — are ordained on the same basis as monks, may hold monastery office including abbacy, and conduct liturgy. Numbers are smaller and some local customs persist, but the institutional position is equal. The correct address is \u003Cem>daozhang\u003C\u002Fem>, the same as for a monk.\u003C\u002Fp>\u003Cp>Set against this, He Xiangu's role is decorative and popular rather than institutional. She is the woman everyone can name; the women who shaped the tradition are less widely known.\u003C\u002Fp>\u003Ch2>What He Xiangu Represents in Popular Religion\u003C\u002Fh2>\u003Cp>Petitions addressed to her cluster in predictable areas: marriage and matchmaking, childbirth, the health of children, and women's concerns generally. In some places she functions much as a local goddess would, and her cult in Zengcheng has the character of a regional deity rather than of one-eighth of a decorative set.\u003C\u002Fp>\u003Cp>Her association with marriage is worth a comment, since her legend is about refusing it. This kind of inversion is common in Chinese popular religion and does not trouble anyone: a figure who mastered a domain is petitioned about that domain, whatever their own relation to it. The same logic operates elsewhere in the pantheon.\u003C\u002Fp>\u003Cp>The Zengcheng shrine, founded in the Ming, holds a festival on her traditional birthday with the usual combination of liturgy, market, opera and crowds. It is a working example of a local cult that happens to overlap with a nationally known image, and the two levels operate quite independently.\u003C\u002Fp>\u003Ch2>How to Read He Xiangu as History and Legend\u003C\u002Fh2>\u003Cp>It is worth being clear about the limits of what can be said. There is no reliable biography. There are competing local claims, each with a genuine cult attached. There is no substantial scripture in her name and no lineage that traces transmission through her. Her religious weight is real but local; her fame is national but visual.\u003C\u002Fp>\u003Cp>What she does offer is a clear view of a mechanism. The Eight Immortals set needed a woman because the claim it was making required one, and the tradition produced a figure to occupy the position. That is not a cynical account. A tradition that insists transcendence is open to a young woman of no standing, and then puts her on every temple beam in the country, has said something durable, whether or not the person existed.\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>Sources and limits.\u003C\u002Fstrong> This page draws on Tang and later accounts of the figures identified with He Xiangu, local gazetteer and shrine material from Zengcheng, Shangqing and Quanzhen sources on Wei Huacun and Sun Bu'er, studies of women's internal alchemy, and surveys of the Eight Immortals as a decorative subject. Competing local claims are reported as such. No practice instructions are given, and traditional claims about mineral ingestion are reported historically and not as advice.\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>Key Points About He Xiangu\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>He Xiangu is the one woman in the standard Eight Immortals; her name means \"Immortal Maiden He\" and identifies her by surname and status, not by a given name.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The set is deliberately varied in age, class, education, respectability and sex, and her inclusion is part of a claim about who can attain transcendence.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Several local traditions claim her — Zengcheng in Guangdong is best known, with further claims in Hunan and elsewhere — and the figure is a composite.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The mica in her story places her in external alchemy, a tradition that took mineral ingestion seriously for centuries and killed people.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Her refusal of marriage reflects a documented reality: refusing marriage was the main route by which a Chinese woman could obtain a life not organised around a household.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Her attribute is the lotus, sometimes a bamboo kitchen skimmer; she is shown young and without rank.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The most important women in Taoist history are others: Wei Huacun, the authority behind Shangqing, and Sun Bu'er, the only woman among the Seven Perfected of Quanzhen.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>A distinct literature on women's internal alchemy developed in the Ming and Qing; today \u003Cem>kundao\u003C\u002Fem> are ordained on the same basis as monks and may hold abbacy.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>She is petitioned about marriage and children despite having refused marriage — an inversion that is common in Chinese popular religion and troubles no one.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>何仙姑是標準八仙中唯一的女性。她的名字其實不是名字：“仙姑”意為得道的女子，所以她是“何家的那位仙姑”，以姓氏與身份標識，而不以名。\u003C\u002Fp>\u003Cp>這恰好說明了她如何起作用。她不是一個有傳記的個人，而是一組人物中一個需要被填上的位置，而傳統為這個位置提供了好幾位互相競爭的人選。因此她是一個很好的切入點，可以藉以看看女性在道教中究竟如何出現——那是一個比她自己更有意思的故事。\u003C\u002Fp>\u003Ch2>何仙姑在八仙中的位置\u003C\u002Fh2>\u003Cp>八仙成組甚晚，主要通過明代戲劇，從年代不一的若干人物中整合。這一組是有意求其雜的：跨年齡、階層、教養、體面程度與性別。一位老者與一位少年，一位士人與一位乞者，一位朝臣與一位遊蕩者——以及一位女子。\u003C\u002Fp>\u003Cp>這份雜正是要點。一組既容得下朝廷官員又容得下汙髒殘疾者的人物，是在就“誰可以得道”提出一項主張，而納入一位年輕女子是這項主張的一部分。按中國的社會尺度衡量，她是其中公共身份最低的一位——而這恰恰是她在其中的原因。\u003C\u002Fp>\u003Cp>這也解釋了為何她的傳記單薄且有爭議。這一組需要一位女性；傳統有數位人選；沒有哪一位被決定性地採用；結果得到的人物，是由一件器物與一個角色、而不是由一段生平維繫起來的複合體。\u003C\u002Fp>\u003Ch2>何仙姑傳說中的不同人選\u003C\u002Fh2>\u003Cp>有幾個各自獨立的傳統都稱她屬己，而它們不可能都對。\u003C\u002Fp>\u003Cp>最知名的一說把她置於唐代廣東\u003Cstrong>增城\u003C\u002Fstrong>。在這一版本里，她是約十四歲的女子，於夢中或某次相遇中得授，服雲母粉，身輕，不再需要尋常飲食，並獲得知遠事之能。她拒婚。她被武則天召至朝廷，途中失其所在。增城有其家廟，該處至今是活躍的地方信仰中心，並有相關的井與荔枝樹。\u003C\u002Fp>\u003Cp>第二個傳統把她置於湖南\u003Cstrong>永州\u003C\u002Fstrong>，細節另成一套；南方其他地方另有地方說法。\u003C\u002Fp>\u003Cp>第三條線索把她連到唐代文獻中另一名號下所記的一位女子——一位粵地女子，以辟穀與預知見稱，其故事與增城版本有明顯的接觸點，可能即為其來源。\u003C\u002Fp>\u003Cp>現代研究把這一人物視為由上述數條線索整合的複合體。本站如實說明，而不把其中一說當作史實。這份不確定不使她變得不重要；它只是把重要性的位置放在角色而不是人身上。\u003C\u002Fp>\u003Cp>值得一提的是，武則天召見的情節在她的故事裡不是可有可無的裝飾。唐代確有召方術之士入京的制度性做法，而“被召而不至”是道教傳記中反覆出現的母題——它同時表明此人名聲已達朝廷，又表明此人不受朝廷所用。這一對說法要同時成立，情節就必須是“召而失其所在”。\u003C\u002Fp>\u003Ch2>何仙姑的雲母、拒婚與成仙\u003C\u002Fh2>\u003Cp>故事中有兩個要素承載真實的內容，值得與其餘部分分開。\u003C\u002Fp>\u003Cp>第一是\u003Cstrong>雲母\u003C\u002Fstrong>。雲母粉在中國的丹書與醫書中作為礦物藥出現，服之以求身輕與長年；它在她故事中的出現，把她置於外丹傳統之內，而不是一般民間傳說之內。這在史學上有意義：外丹曾數百年間把服食礦物完全當真，並且致人死亡——丹砂是硫化汞，鉛與砷的化合物也在使用。雲母相對惰性，這或許正是它在神異傳記中留存、而更致命的方劑沒有留存的原因。\u003C\u002Fp>\u003Cp>她的故事也涉及不食谷，那是長生文獻中一項具體的技術性做法，不只是苦行。辟穀曾被立說、分級、辯論，並貫穿於各種得道的記述之中。\u003C\u002Fp>\u003Cp>第二個要素是她的\u003Cstrong>拒婚\u003C\u002Fstrong>。在她的社會情境裡，這不是無關緊要的怪癖，而是拒絕了她所能得到的唯一被承認的成年角色，並牽連其家。中國女性的宗教生涯往往恰好從這一點開始，而這一形態在她的傳說之外有大量記載。就實際而言，拒婚是女性得以獲得一種不以家戶為中心來組織的生活的主要途徑。\u003C\u002Fp>\u003Cp>這使她的故事具有一種社會學上的真實感，即便其歷史細節全部崩解，這份真實感仍在。無論唐代廣東是否真有一位女子服雲母，女子確實拒婚，確實入了宗教生活，而傳統為此儲存了一個範本。\u003C\u002Fp>\u003Cp>另需說明，中國民間還有大量與她同名的“仙姑”信仰，彼此並無關係。“某姓仙姑”是一種通用稱法，各地皆有，多為地方上得道或顯靈的女子。八仙中的何仙姑與這些地方仙姑之間，界線常被混同；若在廟中遇到“仙姑殿”，宜先看碑記與匾額，不要逕自當作八仙之一。\u003C\u002Fp>\u003Ch2>怎樣辨識何仙姑\u003C\u002Fh2>\u003Cp>她的器物是\u003Cstrong>蓮\u003C\u002Fstrong>——通常是長莖的蓮花或蓮蓬，扛在肩上。在成組的八仙中，她是那位持蓮的年輕女子，通常這就夠了。\u003C\u002Fp>\u003Cp>她有時改持\u003Cstrong>笊籬或杓\u003C\u002Fstrong>，一件廚房用具，這連到她故事的某些版本：她是一位在家中做活時得授的女子。這件用具很好地說明了這些器物如何起作用：它們與其說是某套符碼中的象徵，不如說是敘事裡的道具，由戲臺加以標準化。\u003C\u002Fp>\u003Cp>她被畫作年輕，著常服而非官服，常赤足或輕履。其餘七位在年歲與身份上不一，她則固定為一位無品級的年輕女子。\u003C\u002Fp>\u003Cp>在極常見的八仙過海的構圖裡，她乘蓮。在成組的排法中，她也常與藍采和配對——後者是另一位年少而社會位置邊緣的成員。\u003C\u002Fp>\u003Cp>關於蓮這件器物，還可注意一處：蓮在佛教影像中同樣是核心符號，而八仙的蓮與佛教的蓮並無教義上的關聯。中國宗教影像大量共用視覺元素，同一件物在不同體系裡承載不同意思。僅憑一朵蓮無法判斷一尊像屬道屬佛，須結合服飾、坐姿、臺座與題名。\u003C\u002Fp>\u003Ch2>何仙姑如何映照道教女性修行\u003C\u002Fh2>\u003Cp>何仙姑是道教通俗影像中最知名的女性，而遠不是道教史上最重要的女性。這一對比值得畫出來。\u003C\u002Fp>\u003Cp>\u003Cstrong>魏華存\u003C\u002Fstrong>，生於三世紀、卒於四世紀，是上清一系所稱其傳承所出的權威。四世紀楊羲所受的諸種降示，被呈現為出自她的傳授；而整個上清傳統——它為道教實踐貢獻了內在的存思之法，並永久地塑造了這一宗教的靜修一面——以一位女性仙真為其源頭。她的封號是南嶽夫人。\u003C\u002Fp>\u003Cp>\u003Cstrong>孫不二\u003C\u002Fstrong>，十二世紀人，是七真之一，即王重陽的第一代弟子、全真各主要支派的創立者。她是其中唯一的女性，也是全真女性出家眾得以有不斷的制度基礎的原因。\u003C\u002Fp>\u003Cp>關於\u003Cstrong>女丹\u003C\u002Fstrong>的一批文獻自明代、尤其清代發展起來，討論適應女性生理的修法，常為女性而寫或由女性所寫。它構成一門獨立的技術文獻，而不是男性傳統的附錄。\u003C\u002Fp>\u003Cp>在當代，全真的\u003Cstrong>坤道\u003C\u002Fstrong>與乾道以同一制度受度，可擔任宮觀執事乃至住持，可主持科儀。人數較少，某些地方習慣仍存，但制度上的位置是平等的。當面的稱呼是“道長”，與乾道相同。\u003C\u002Fp>\u003Cp>與此相較，何仙姑的角色是裝飾性與通俗性的，而不是制度性的。她是人人都能叫出名字的那位女性；而塑造了這一傳統的女性，知名度低得多。\u003C\u002Fp>\u003Cp>還應指出，歷史上女性進入宗教生活的路徑不止拒婚一條：守寡不再嫁、由夫家許可出家、幼時被舍入觀、以及晚年入觀常住，都是常見的情形。清代的女丹文獻中即有明確寫給已婚女性與年長女性的部分。把女性宗教生涯一律想像為少女拒婚，會漏掉其中的大多數。\u003C\u002Fp>\u003Ch2>何仙姑在民間信仰中象徵什麼\u003C\u002Fh2>\u003Cp>向她所遞的請求集中在可以預料的幾處：婚配與說媒、生產、幼兒的健康，以及女性的事務。有些地方她的功能與一位地方女神無異，而她在增城的信仰具有區域神明的性格，而不是“一組裝飾的八分之一”。\u003C\u002Fp>\u003Cp>她與婚配的關聯值得一說，因為她的傳說講的正是拒婚。這類反轉在中國民間宗教中常見，且無人為此困擾：一位掌握了某一領域的人物就被就該領域祈請，無論他本人與之是何關係。神系中別處也照此運作。\u003C\u002Fp>\u003Cp>增城的家廟創於明代，在其傳統誕辰舉行廟會，照例是科儀、市集、戲與人群的組合。它是一個現成的例子：一個地方信仰恰好與一個全國知名的影像重疊，而兩個層面各自相當獨立地運作。\u003C\u002Fp>\u003Cp>增城家廟一類的場所也提供了一個觀察角度：地方信仰往往比全國性的影像更具體、更事務性。那裡的求籤、還願、誕期與捐資名錄，處理的是本地人家實際的難題；而廟梁上的八仙則只是題材。同一個名字在兩個層面上做的事並不相同。\u003C\u002Fp>\u003Ch2>怎樣從歷史與傳說兩方面理解何仙姑\u003C\u002Fh2>\u003Cp>有必要把“能說的到哪裡為止”講清楚。沒有可靠的傳記。有互相競爭的地方說法，各自帶著真實的信仰。以她為名的經典沒有多少，也沒有哪條傳承經由她追溯。她的宗教分量是真實的，但是地方性的；她的名聲是全國性的，但是視覺上的。\u003C\u002Fp>\u003Cp>她確實提供的，是讓人看清一套機制。八仙這一組需要一位女性，因為它所提出的主張要求有一位；於是傳統造出一個人物來佔這個位置。這不是一個譏諷性的說法。一個傳統堅持“得道對一位無身份的年輕女子也是開放的”，然後把她放上全國每一根廟梁——無論那個人是否存在，它說出的話是耐久的。\u003C\u002Fp>\u003Cp>最後可作一處提示：若你對道教中的女性感興趣，從八仙入手會走偏。較可靠的路徑是看上清一系的傳承文獻、全真的坤道制度與清代的女丹著作，以及當代宮觀中坤道的實際職務安排。這些材料不那麼顯眼，但它們講的是制度，而不是影像。\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>資料與限度。\u003C\u002Fstrong>本頁依據唐及以後關於被認同為何仙姑的諸人物的記述、增城的方誌與家廟材料、上清與全真關於魏華存與孫不二的文獻、關於女丹的研究，以及關於八仙作為裝飾題材的綜述。互相競爭的地方說法均按“說法”呈現。本頁不提供任何修煉指導，關於服食礦物的傳統說法按歷史陳述，不作為建議。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>何仙姑要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>何仙姑是標準八仙中唯一的女性；“仙姑”以姓氏與身份標識，而非以名。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>這一組在年齡、階層、教養、體面與性別上有意求雜，納入她是關於“誰可得道”這一主張的一部分。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>數個地方傳統都稱她屬己——廣東增城最知名，湖南等地另有說法——人物是複合的。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>故事中的雲母把她置於外丹傳統，那一傳統數百年間把服食礦物當真，並致人死亡。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>她的拒婚反映一項有記載的現實：拒婚是中國女性獲得非以家戶為中心的生活的主要途徑。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>她的器物是蓮，有時是竹製笊籬；形象年輕，無品級。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>道教史上最重要的女性是另外幾位：上清所本的魏華存，以及全真七真中唯一的女性孫不二。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>女丹文獻自明清發展成一門獨立的技術文獻；當代坤道與乾道同制受度，可任住持。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>她雖拒婚卻被就婚配與子嗣祈請——這種反轉在中國民間宗教中常見，無人為此困擾。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002F15B7OJ8HkCtLEsN0ih4X.webp",1920,600,{"en":798,"zh":799},"Ink painting of He Xiangu, a young woman in flowing robes holding a lotus flower and a basket of lotuses, on a temple terrace above misty mountains.","水墨畫中，何仙姑身著飄逸長裙，手持一朵荷花，臂挎一籃荷花，站在宮觀平臺上，身後是雲霧繚繞的群山。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"He Xiangu: Woman Immortal, Lotus and Taoist Legends","何仙姑：八仙女性仙真、荷花象徵與多地傳說",{"en":807,"zh":808},"Meet He Xiangu, the woman among the Eight Immortals, and explore her competing local legends, lotus symbolism and what her place reveals about women in Taoism.","認識八仙中唯一的女性仙真何仙姑，瞭解多地傳說、荷花象徵，以及她的形象如何映照道教女性修行的真實制度。",[],{"data":811},[812,888,990,1081],{"id":813,"slug":814,"available_locales":815,"path":816,"title":817,"venue":820,"hero_image_url":3,"card_image_url":823,"card_landscape_url":824,"lifecycle":825,"session_mode":826,"sessions":827,"next_session":887},15601,"liu-yao-beginner-course",[504,505,506],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":818,"zh":819},"Liu Yao Beginner 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