[{"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\u002Ftaoist-deities-pantheon\u002Fdeities-of-wudang-mountain":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",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":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":317,"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":318,"zh":319},{"en":789,"zh":790},"Why Wudang centres on one principal god, how to recognise him and which attendants and other deities share the mountain","武當為何以一位主神為中心、如何辨認真武，以及哪些侍從與其他神明同受祭祀",{"en":792,"zh":793},"\u003Cp>Most sacred mountains in China house many deities without belonging to any of them. Wudang is different. It is a single-deity mountain, and once you know who that deity is and what he means, almost everything on the site — the route, the sequence of halls, the scale of the building work, even the names of individual sites — becomes readable.\u003C\u002Fp>\n\u003Ch2>Zhenwu is the mountain\u003C\u002Fh2>\n\u003Cp>The principal deity of Wudang is Zhenwu, the Perfected Warrior, also widely called the Supreme Emperor of the Dark Heaven. He is a martial deity of the north with authority over exorcism and the subduing of malign forces, and the mountain is his in a strong sense: it is understood as the place where he cultivated and attained, and the whole built landscape is organised around that story.\u003C\u002Fp>\n\u003Cp>One clarification is worth making early. His martial character is cosmological before it is athletic. He subdues demons, not opponents. The association between Wudang and specific fighting traditions is much later than either the deity or the mountain's religious importance, and Wudang is best understood as a religious site with a martial arts scene attached rather than the reverse.\u003C\u002Fp>\n\u003Ch2>From Xuanwu to Zhenwu\u003C\u002Fh2>\n\u003Cp>He did not begin as a person. He began as Xuanwu, the Dark Warrior, the emblem of the northern quarter of the sky — one of the four directional and astral animals, alongside the eastern dragon, the western tiger and the southern bird. That is why the decisive marker in his images is a tortoise entwined with a snake at his feet. Those animals are not symbolic decoration added later; they are what he originally was.\u003C\u002Fp>\n\u003Cp>The change of name happened in the Song dynasty, and the reason is bureaucratic rather than theological: the character \u003Cem>xuan\u003C\u002Fem> became taboo through an imperial ancestor's name, so the deity was renamed. Small administrative facts of this kind explain a surprising amount in Chinese religion.\u003C\u002Fp>\n\u003Cp>His biography as a prince — a royal son who renounced the succession, cultivated on this mountain for decades, and attained transcendence on a cliff terrace — is far later than the emblem, and it grew in detail as the cult grew in political importance. The direction of travel is therefore the opposite of what visitors usually assume. He is not a person who became a symbol. He is a symbol that acquired a life story.\u003C\u002Fp>\n\u003Ch2>Recognising him\u003C\u002Fh2>\n\u003Cp>His iconography is consistent enough to be genuinely useful. He is normally shown in dark robes, seated and frontal, frequently barefoot and with the hair loose rather than bound — a deliberate signal of a cultivator rather than an official. He often has a sword, sometimes held and sometimes standing before him.\u003C\u002Fp>\n\u003Cp>The tortoise and snake at his feet are the reliable identifier. Other dark-robed martial deities exist; the entwined pair does not. Where the statue is heavily gilded or the feet are hidden by cloth offerings, look instead for the general and the guardsman figures described below, and for the hall name.\u003C\u002Fp>\n\u003Cp>Youthful images are also common, showing him as the prince before attainment. The Prince's Slope site on the ascent is dedicated to that stage of the story, and the shift in appearance between a youthful and a mature image is a change of chapter, not a different god.\u003C\u002Fp>\n\u003Ch2>The attendants\u003C\u002Fh2>\n\u003Cp>Zhenwu is rarely alone, and the surrounding figures carry information.\u003C\u002Fp>\n\u003Cp>Immediately flanking him you will usually find a boy and a girl, one holding a seal and the other a banner — the standard attendants of a deity with authority to issue orders, since a seal is what makes a document valid. Beyond them stand armoured marshals, martial officers of his command. The tortoise and the snake also appear in some halls as two separate generals in human form, which is the same pair promoted from attributes into personnel.\u003C\u002Fp>\n\u003Cp>At the entrance to many temples on the mountain you will meet a fierce red-faced guardian deity, whose job is to stop what should not enter. He belongs to the threshold rather than to the main hall, and his ferocity is functional.\u003C\u002Fp>\n\u003Ch2>The Yongle programme and why it happened\u003C\u002Fh2>\n\u003Cp>Zhenwu's rank rose steadily through the Song and Yuan, but the decisive event was the Ming building programme begun in 1412 under the Yongle emperor. It ran for roughly a decade. Contemporary accounts describe some three hundred thousand soldiers, artisans and conscripted labourers, and it produced what tradition summarises as nine palaces and eight temples. The court ordered that the terrain not be altered, so buildings were fitted to the ground as found. The mountain was given a title ranking it above the traditional five marchmounts.\u003C\u002Fp>\n\u003Cp>The reason is political and worth stating plainly. Yongle had seized the throne from his nephew. A ruler in that position needs more than military success; he needs a public argument that heaven approves. Building the mountain of the northern deity — the direction from which he had launched his campaign — was that argument, made in stone and at enormous expense. The mountain is a political document, and the imperial stelae are that argument set in stone with dates attached.\u003C\u002Fp>\n\u003Ch2>The other deities on the mountain\u003C\u002Fh2>\n\u003Cp>Wudang is Zhenwu's, but it is not only Zhenwu's, and a complete temple needs the full hierarchy.\u003C\u002Fp>\n\u003Cp>The Three Pure Ones have their hall in the major complexes, as the highest manifestations of the Tao, and the Jade Emperor is present as the holder of executive authority. Zhenwu's parents have their own hall, which is unusual and tells you how thoroughly his princely biography was absorbed — the family of a god with a life story needs housing too.\u003C\u002Fp>\n\u003Cp>Beyond these you will find the deities any large temple carries: wealth, medicine, literature, the thunder department, and the Taoist form of the compassionate deity that popular practice often does not distinguish from her Buddhist counterpart. The needle-grinding well on the ascent commemorates an encounter from Zhenwu's own story, in which a woman patiently grinding an iron needle taught the discouraged prince about persistence — a site attached to a narrative moment rather than to a deity's office.\u003C\u002Fp>\n\u003Cp>Zhang Sanfeng is enshrined here as well, and the honest position is that his historicity is uncertain. He is treated within the tradition as a perfected being, Yongle sought him without finding him, and a temple was built in his honour. What is documented is the imperial interest and the building. What is not documented is the man.\u003C\u002Fp>\n\u003Ch2>Why this particular mountain was chosen\u003C\u002Fh2>\n\u003Cp>Zhenwu's association with Wudang looks inevitable once it is established, but it needed explaining at the time, and the explanations that were produced tell you a good deal about how sacred geography works in China.\u003C\u002Fp>\n\u003Cp>The starting point is directional. Zhenwu governs the north, and the north in this system is not simply a compass bearing. It carries water, winter, darkness, the colour black and the beginning of cycles. A god of the north therefore needs a northern connection, and Wudang is not in the north of China — it is in the middle, in northwestern Hubei. This is a genuine difficulty, and the tradition solved it in the way such difficulties are usually solved: by relocating the emphasis. Wudang was described as the place where the god cultivated himself and ascended, not as his administrative seat, and a place of cultivation can be anywhere that suits cultivation.\u003C\u002Fp>\n\u003Cp>The second argument was topographic. Wudang has the features a mountain needs in order to be read as a site of practice: a defined summit, cliffs with caves, water that does not fail, and enough vertical distance to make the ascent itself a process. Chinese religious geography treats such features as meaningful rather than incidental. A cave is not just a hole in rock, it is the interior of the mountain, and the interior of a mountain is where transformation is expected to happen. Wudang has caves in places that are difficult to reach, which is exactly what the story required.\u003C\u002Fp>\n\u003Cp>The third argument was the name, and here the tradition and the evidence part company. A widely repeated explanation reads the characters of the mountain's name as meaning that no weapon other than Zhenwu's own could match this place. It is a satisfying gloss and it is almost certainly a later reading of an older name whose original sense is not recoverable. This is normal. Place names in China are frequently reinterpreted to fit what the place has become, and the reinterpretation is then repeated until it looks like etymology.\u003C\u002Fp>\n\u003Cp>The fourth reason is political, and it is probably the decisive one. A dynasty that needed a northern god had reasons to want that god's principal site somewhere it could control and somewhere that was not already occupied by an older and independently powerful institution. Wudang had a real existing tradition of practice, which gave the choice credibility, but it was not one of the five canonical marchmounts with their own imperial protocols. It could be developed on a new scale without inheriting anyone else's arrangements, and the Yongle programme did exactly that.\u003C\u002Fp>\n\u003Cp>The result is a site where god and place are unusually tightly fused. At most sacred mountains the deities are various and the mountain is the frame. Here the mountain is the biography of one figure: the ascent passes places associated with his training, his failures of resolve and his eventual success, and the summit is the completion of that sequence. Whether or not you find the story historically persuasive, the mountain has been built to be walked as an argument, and it still reads that way.\u003C\u002Fp>\n\u003Ch2>Legend and record\u003C\u002Fh2>\n\u003Cp>The two registers are easy to separate on this mountain, which makes it a good place to practise.\u003C\u002Fp>\n\u003Cp>Documented: the Ming programme and its dates, the imperial titles, the stelae with their inscriptions and years, the administrative history, the twentieth-century relocation of Yuzhen Palace above the rising reservoir, and the 1994 inscription of the Ancient Building Complex on the World Heritage list. Dated stone is the most reliable evidence on the mountain — better than the buildings, which have burned and been rebuilt, and considerably better than interpretation boards.\u003C\u002Fp>\n\u003Cp>Legend: the prince, the renunciation, the years of cultivation, the needle, the attainment on the cliff. These are hagiography, they are labelled as such here, and they are worth taking seriously as evidence of what the tradition valued — persistence above talent, and withdrawal above succession.\u003C\u002Fp>\n\u003Ch2>Key points\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>Wudang is a single-deity mountain. Its principal deity is Zhenwu, also called the Supreme Emperor of the Dark Heaven.\u003C\u002Fli>\n\u003Cli>His martial character is cosmological, not athletic: he subdues demons, not opponents. The martial arts link is much later.\u003C\u002Fli>\n\u003Cli>He began as Xuanwu, the northern directional emblem. The tortoise and snake at his feet are what he originally was.\u003C\u002Fli>\n\u003Cli>The renaming happened in the Song because the character \u003Cem>xuan\u003C\u002Fem> became taboo through an imperial ancestor's name.\u003C\u002Fli>\n\u003Cli>His princely biography is far later than the emblem — a symbol that acquired a life story, not a person who became a symbol.\u003C\u002Fli>\n\u003Cli>Recognise him by dark robes, bare feet, loose hair, sometimes a sword, and decisively the entwined tortoise and snake.\u003C\u002Fli>\n\u003Cli>Attendants are a boy and girl with seal and banner, plus armoured marshals; the tortoise and snake sometimes appear as human generals.\u003C\u002Fli>\n\u003Cli>The Ming programme began in 1412, ran about a decade, involved some three hundred thousand workers, and left nine palaces and eight temples. The terrain was not to be altered.\u003C\u002Fli>\n\u003Cli>Yongle had seized the throne, so building the northern deity's mountain was a public argument for divine endorsement.\u003C\u002Fli>\n\u003Cli>The mountain also houses the Three Pure Ones, the Jade Emperor, Zhenwu's parents, and the usual functional deities.\u003C\u002Fli>\n\u003Cli>Zhang Sanfeng is enshrined here but his historicity is uncertain; the imperial interest and the building are documented, the man is not.\u003C\u002Fli>\n\u003Cli>Dated stelae are the best evidence on the mountain. The prince, the needle and the attainment are hagiography.\u003C\u002Fli>\n\u003C\u002Ful>","\u003Cp>中國多數名山裡供著許多神明，而並不屬於其中任何一位。武當不同。它是一座單一主神的山，而一旦你知道那位神明是誰、他意味著什麼，山上幾乎所有東西——路線、殿宇的次序、營建的規模，甚至各處地點的名字——都變得可讀。\u003C\u002Fp>\u003Ch2>真武就是這座山\u003C\u002Fh2>\u003Cp>武當的主神是真武，也普遍被稱作玄天上帝。他是北方的武神，掌驅邪與鎮伏兇惡，而這座山在一個很強的意義上是他的：它被理解為他修行並得道的地方，整片人造的景觀都圍繞那個故事來組織。\u003C\u002Fp>\u003Cp>有一點值得早些說清。他的武，首先是宇宙論意義上的，其次才是身手意義上的。他鎮伏的是妖魔，不是對手。武當與具體拳術傳統的關聯，遠晚於這位神明，也遠晚於這座山的宗教分量；把武當理解為一處附帶著武術圈子的宗教場所，比反過來理解要準確。\u003C\u002Fp>\u003Cp>還有一點值得先說明：真武在道教體系裡的位分不是最高，他之上有三清與玉皇。但在武當，他是這座山的主人，殿宇規格與路線安排都以他為準。品級與主客是兩件事。\u003C\u002Fp>\u003Ch2>從玄武到真武\u003C\u002Fh2>\u003Cp>他不是從一個人開始的。他起於玄武，天空北方那一區的象徵——四方星象動物之一，與東方的龍、西方的虎、南方的鳥並列。這就是為什麼他影像裡最決定性的標記是足下一龜一蛇相纏。那兩種動物不是後來添上的象徵性裝飾，它們就是他原本的樣子。\u003C\u002Fp>\u003Cp>改名發生在宋代，原因是行政性的而非神學性的：玄字因一位皇室先祖的名諱成了忌字，於是這位神明被改稱。這一類小小的行政事實，在中國宗教裡能解釋的東西多得出人意料。\u003C\u002Fp>\u003Cp>他作為太子的傳記——一位王子放棄繼位，在這座山上修行數十年，最終在崖臺上得道——遠晚於那個象徵，而且隨著這一信仰在政治上分量加重而細節漸豐。所以運動的方向與參訪者通常的假設正好相反。他不是一個人變成了象徵，他是一個象徵取得了生平。\u003C\u002Fp>\u003Cp>順帶說一句，玄武這個名字裡的玄也不只是黑的意思。它同時指幽深難測，這與北方、與冬天、與水的一整套對應是連著的，所以這位神明從一開始就帶著水的屬性。\u003C\u002Fp>\u003Ch2>怎麼認出他\u003C\u002Fh2>\u003Cp>他的影像足夠穩定，實用價值很高。他通常著深色袍，正面端坐，常常赤足、披髮而不束——這是刻意發出的訊號：這是一位修行者，不是一位官員。他常有劍，有時握在手裡，有時立在身前。\u003C\u002Fp>\u003Cp>足下的龜與蛇是可靠的辨認依據。別的深色袍武神也有，但那一對相纏的沒有。若塑像貼金很厚，或足部被佈施的布料遮住，就去看下面說到的那些將官與侍者形象，以及殿名。\u003C\u002Fp>\u003Cp>少年相的影像也常見，表現的是得道之前的太子。上山路上的太子坡就是奉這一段故事的，而少年相與成年相之間的轉換是換了一章，不是換了一位神。\u003C\u002Fp>\u003Cp>還有一個實用提示：山上不同宮觀的真武像風格差別不小，有的雄壯，有的清瘦，有的作帝王相而非修行相。這些差別反映的是各處營建的年代與工匠傳統，不是不同的神。\u003C\u002Fp>\u003Ch2>侍者與將官\u003C\u002Fh2>\u003Cp>真武很少獨坐，周圍的形象帶著資訊。\u003C\u002Fp>\u003Cp>緊挨兩側通常是一童一女，一位捧印，一位捧旗——這是有權發令的神明的標準侍者，因為印是使文書成立的東西。再往外站著披甲的元帥，是他麾下的武職。龜與蛇在有些殿裡也以兩位人形將軍的樣子出現，那是同一對從標識物被提拔成了屬員。\u003C\u002Fp>\u003Cp>山上許多宮觀的入口會遇到一位紅臉的兇相護法，他的職責是攔住不該進來的東西。他屬於門檻，不屬於正殿，那份兇相是有功能的。\u003C\u002Fp>\u003Cp>另外值得知道的是，這些侍者與將官的組合在不同殿裡並不完全一致。有的殿只有一童一女，有的加上四位或更多元帥。配置的繁簡通常與這座殿的規格有關。\u003C\u002Fp>\u003Ch2>永樂的工程，以及它為什麼發生\u003C\u002Fh2>\u003Cp>真武的品級在宋元兩代穩步上升，但決定性的事件是永樂皇帝在一四一二年開始的明代營建工程。它持續了大約十年。當時的記載稱有約三十萬軍士、匠人與徵調的民夫，其成果被傳統概括為九宮八觀。朝廷下令不得改動山形，所以建築是按現成的地勢去嵌的。這座山被賜予高於傳統五嶽的名號。\u003C\u002Fp>\u003Cp>原因是政治性的，值得直說。永樂是從侄子手裡奪得皇位的。處在那個位置上的君主需要的不只是軍事上的勝利，他需要一個天意認可的公開論證。營建北方之神的山——也正是他起兵的方向——就是那個論證，用石頭做出來，代價極大。這座山是一份政治文書，而那些御碑就是這個論證被刻進石頭、並且帶著年份。\u003C\u002Fp>\u003Cp>與此相關的還有一個容易誤會的地方：九宮八觀是一個傳統的概括說法，不是一份精確的清單。歷代增減、損毀與重建都發生過，今天能看到的與當年不完全對應。\u003C\u002Fp>\u003Ch2>山上的其他神明\u003C\u002Fh2>\u003Cp>武當是真武的，但不只是真武的，而一座完整的宮觀需要整套層級。\u003C\u002Fp>\u003Cp>三清在幾處大的宮觀裡有自己的殿，作為道的最高顯化；玉皇作為握有行政權的一位也在。真武的父母有專門的父母殿，這不常見，也告訴你他那份太子傳記被吸收得多麼徹底——一位有生平的神，他的家人也需要有地方安置。\u003C\u002Fp>\u003Cp>此外你會遇到任何大觀都有的那些神明：財、醫、文、雷部，以及那位慈悲的神明的道教形態，民間實踐常常不把她與佛教的對應者分開。上山路上的磨針井紀念的是真武故事裡的一次相遇，一位婦人耐心地磨一根鐵針，教那位氣餒的太子懂得恆心——這是一處繫於敘事片段而非神明職守的地點。\u003C\u002Fp>\u003Cp>張三丰也在這裡受奉祀，而老實的說法是：他的歷史性並不確定。傳統內部把他當作一位真仙，永樂派人尋訪而未得，併為他建了一座宮。有文獻支撐的是朝廷的這份興趣和那座建築；沒有文獻支撐的是這個人。\u003C\u002Fp>\u003Cp>需要提醒的是，這些神明的殿在山上分佈並不均勻。大的宮觀配置齊全，路上的小廟可能只有一位主神加一兩位配神。看到配置簡單不等於規格低，那往往只是地方小。\u003C\u002Fp>\u003Ch2>為什麼偏偏選中這座山\u003C\u002Fh2>\u003Cp>真武與武當的繫結，事情既成之後看起來像是必然，但在當時是需要解釋的，而當時給出的那些解釋，很能說明中國的聖地地理是怎麼運作的。\u003C\u002Fp>\u003Cp>起點在方位。真武主北，而北在這套系統裡不只是羅盤上的一個方向。它帶著水、冬、暗、黑色，以及週期的起點。因此一位北方之神需要一層與北相關的聯絡，而武當並不在中國的北方——它在中間，在鄂西北。這是一個真實的難題，而這個傳統用處理此類難題的慣常辦法解決了它：把重點挪開。武當被說成是這位神修煉並飛昇之處，而不是他的治所；而修煉之地可以在任何適合修煉的地方。\u003C\u002Fp>\u003Cp>第二條理由是地形。武當具備一座山要被讀成修煉場所所需的那些特徵：明確的頂、帶洞的崖、不斷流的水，以及足夠的垂直距離，好讓登臨本身成為一個過程。中國的宗教地理把這些特徵當作有意義的，不是偶然的。洞不只是岩石上的一個孔，它是山的內部，而山的內部正是轉化被預期發生的地方。武當的洞開在難以抵達之處，而這恰恰是那個故事所需要的。\u003C\u002Fp>\u003Cp>第三條理由是山名，而在這裡傳統和證據分道了。一種流傳極廣的解釋，把山名的字面讀成：除了真武自己的兵器，沒有別的兵器當得起這個地方。這個訓釋很妥帖，但它幾乎肯定是對一個更古老名稱的後起解讀，而那個名稱原本的意思已經無從還原。這很正常。中國的地名經常被重新解釋，以配合這個地方後來變成的樣子，然後這套重新解釋被反覆引用，久而久之看起來就像語源。\u003C\u002Fp>\u003Cp>第四條理由是政治的，而它大概是決定性的。一個需要北方之神的朝代，有理由希望這位神的主場設在自己能控制的地方，並且不是某個更古老、獨立而有勢力的機構已經佔住的地方。武當有一份真實的既有修煉傳統，這使這個選擇站得住；但它不是五嶽之一，沒有自己那套帝國禮制。它可以按一個全新的規模來開發，而不必繼承任何人的既有安排——永樂的工程做的正是這件事。\u003C\u002Fp>\u003Cp>結果是一處神與地綁得異常緊的聖地。在多數名山，神明是多樣的，山是框架。在這裡，山就是一個人的傳記：上山之路經過與他習練、動搖、最終成功相關的各處，而金頂是這一序列的完成。不論你是否認為這個故事在史學上站得住，這座山是被建造成一條可以走的論證，而它今天讀起來仍然如此。\u003C\u002Fp>\u003Ch2>傳說與記錄\u003C\u002Fh2>\u003Cp>在這座山上，兩個層面很容易分開，所以它是一個練手的好地方。\u003C\u002Fp>\u003Cp>有據可查的：明代工程及其年份、朝廷封號、帶銘文與年份的碑刻、行政沿革、二十世紀把遇真宮整體擡升到上漲的水庫之上，以及一九九四年古建築群列入世界遺產名錄。帶紀年的石頭是山上最可靠的證據——比建築可靠，因為建築燒過又重建過，也比解說牌可靠得多。\u003C\u002Fp>\u003Cp>屬於傳說的：那位太子、那次棄位、那數十年修行、那根針、崖上的得道。這些是神仙傳記，本站如此標明，而它們值得作為這個傳統看重什麼的證據被認真對待——恆心高於天資，退出高於繼位。\u003C\u002Fp>\u003Ch2>要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>武當是單一主神的山，主神是真武，也稱玄天上帝。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>他的武是宇宙論意義上的，不是身手意義上的：他鎮伏妖魔，不是對手。與武術的關聯晚得多。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>他起於玄武，北方的方位象徵。足下的龜與蛇就是他原本的樣子。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>改名發生在宋代，因為玄字因一位皇室先祖的名諱成了忌字。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>他的太子傳記遠晚於那個象徵——是象徵取得了生平，不是人變成了象徵。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>辨認靠深色袍、赤足、披髮、有時持劍，以及決定性的龜蛇相纏。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>侍者是捧印與捧旗的一童一女，外加披甲元帥；龜蛇有時以人形將軍出現。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>明代工程始於一四一二年，歷約十年，約三十萬人參與，留下九宮八觀。山形不得改動。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>永樂是奪位者，所以營建北方之神的山是一個求取天意背書的公開論證。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>山上也供三清、玉皇、真武父母，以及通常的各職能神明。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>張三丰在此受奉祀，但歷史性不確定；朝廷的興趣與建築有據，這個人沒有。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>帶紀年的碑刻是山上最好的證據。太子、磨針與得道屬於神仙傳記。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FQ6XSHJIgzWmXSVft5gyA.webp",1920,600,{"en":798,"zh":799},"A visitor stands before a large seated statue of Zhenwu with a starry halo, in a red-walled temple flanked by stone lions, with misty Wudang peaks and pines behind.","一位訪客站在紅牆殿前，仰望殿中端坐的真武大帝巨像，神像背光點綴星辰，殿前有石獅守護，身後是雲霧繚繞的武當群峰與松樹。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"Deities of Wudang Mountain: Zhenwu and His Attendants","武當山神明：真武大帝、侍從與宮觀祭祀",{"en":807,"zh":808},"Meet the deities of Wudang Mountain, centred on Zhenwu: his history, iconography, attendants, Ming imperial patronage and the other gods worshipped at the temples.","瞭解武當山以真武大帝為中心的神明體系，包括真武的歷史、形象、侍從、明代皇家崇奉，以及各宮觀中同受祭祀的其他神明。",[],{"data":811},[812,888,989,1080],{"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 Course","六爻初級課",{"en":821,"zh":822},"Singapore","新加坡","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FQzqp0uXPJyVi3CvdDM1S.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FQzqp0uXPJyVi3CvdDM1S-16x9.webp","upcoming","choose_one",[828,847,860,873],{"status":829,"date_slug":830,"time_label":831,"timezone_abbr":832,"date_label":833,"date_label_fr":834,"date_short_fr":835,"date_only_fr":836,"date_range_label_fr":3,"time_label_fr":837,"date_label_zh":838,"date_short":839,"date_short_zh":840,"date_only":841,"date_only_zh":842,"is_multi_day":765,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":843,"month_long":844,"month_num":657,"year":845,"weekday_short":846,"weekday_index":531},"scheduled","2026-11-01","9:00am–5:00pm","SGT","Sunday, 1 November 2026","dimanche 1 novembre 2026","dim. 1 nov.","1 nov. 2026","09:00–17:00","2026年11月1日 星期日","Sun 1 Nov","11月1日 週日","1 Nov 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