[{"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-festivals-rituals\u002Fjade-emperor-birthday":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":395,"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":396,"zh":397},{"en":789,"zh":790},"Why the ninth day of the first lunar month matters, what deity birthdays mean, and how temples observe them","神誕究竟是什麼、拜天公如何進行，以及玉皇在天界神系中的位置",{"en":792,"zh":793},"\u003Cp>A large part of the Taoist year consists of deities' birthdays. There are dozens of them, they are fixed to the lunar calendar, and they are the main reason a temple's activity is not evenly distributed across the year but concentrated into a few dozen dates.\u003C\u002Fp>\u003Cp>The most important of these is the birthday of the Jade Emperor, on the ninth day of the first lunar month. This page explains what a deity's birthday actually is in practice, what happens on the Jade Emperor's, and how the other Heavenly Court dates fit into the calendar around it.\u003C\u002Fp>\u003Ch2>What a Taoist Deity’s Birthday Means\u003C\u002Fh2>\u003Cp>The English word \"birthday\" is a reasonable translation of \u003Cem>shengdan\u003C\u002Fem> but it imports the wrong associations. These are not commemorations of a nativity in the Christian sense, and in most cases no one supposes the deity was born at all. What the date marks is a scheduled occasion on which that particular deity is formally addressed.\u003C\u002Fp>\u003Cp>This follows directly from the administrative premise that organises Chinese religion generally. If the divine world is arranged like an administration, with ranks, jurisdictions and reporting lines, then dealings with it are scheduled rather than spontaneous. An office has hours. A festival date is the day on which a particular office is open, when a memorial submitted to that deity is in order, and when the temple that houses him conducts the appropriate liturgy.\u003C\u002Fp>\u003Cp>Several practical things follow. Congratulation is the standard form: the liturgy of a birthday is largely one of offering respect and presenting requests, not of mourning or atonement. The scale of observance tracks rank and local importance rather than theological centrality — a minor local deity may draw a far larger crowd on his day than a high celestial figure does. And the dates are genuinely fixed points in the working year of a temple's clergy, planned months ahead, with rehearsals, ordering of supplies and coordination with lay associations.\u003C\u002Fp>\u003Cp>Where a birthday date comes from is usually not recoverable. Some are attested in Song or Ming ritual compendia; some come from local gazetteers; some appear to have been assigned so that a deity would have a date. This is a case where the honest answer is that the tradition needed a calendar and produced one.\u003C\u002Fp>\u003Ch2>Why the Jade Emperor’s Birthday Falls on the Ninth Day of the First Lunar Month\u003C\u002Fh2>\u003Cp>The Jade Emperor's birthday falls on the ninth day of the first lunar month, which places it inside the New Year period, a few days before the Lantern Festival on the fifteenth. The number nine is not accidental: nine is the highest single digit and is associated with the emperor and with Heaven, so the ninth day of the first month is the most senior available date early in the year.\u003C\u002Fp>\u003Cp>The Jade Emperor holds executive authority over the celestial administration. He is not the highest-ranking figure in Taoist theology — the Three Pure Ones stand above him — but he is the one who governs, and popular religion has long treated him as the effective head of Heaven. His elevation to that position was decisive under Emperor Zhenzong of the Song in the early eleventh century, for reasons that were as much political as religious.\u003C\u002Fp>\u003Cp>Because his jurisdiction is general rather than specialised, his birthday functions differently from a specialist deity's. There is no particular problem you bring to it. It is closer to a New Year audience: the year has begun, and this is the occasion on which the whole community formally reports to the top of the administration.\u003C\u002Fp>\u003Cp>In some regions, particularly Fujian and Taiwan, the observance is major and household-based as well as temple-based, with families setting up an offering table facing the sky in the courtyard or on the balcony, often on the eve. The offerings are characteristically vegetarian and set high, because the recipient is a celestial figure of the highest rank — height and purity of offering both encode status. In north China the day is more often observed at temples than at home.\u003C\u002Fp>\u003Ch2>How Temples Observe the Jade Emperor’s Birthday\u003C\u002Fh2>\u003Cp>The core of the day is a liturgy conducted by the clergy, usually in the morning, in the hall that houses the deity. If you attend, this is roughly what you will see.\u003C\u002Fp>\u003Cp>The hall is prepared the day before: the altar is cleaned, fresh offerings are set, lamps and candles are arranged, and a written document is prepared. Clergy enter in vestments rather than everyday gowns. The rite proceeds through purification of the space, an invitation to the deity to be present, the presentation of offerings, the recitation of a scripture appropriate to that deity — for the Jade Emperor, the \u003Cem>Jade Emperor Scripture\u003C\u002Fem> — the reading of the document, and a formal conclusion.\u003C\u002Fp>\u003Cp>Chanting is accompanied by percussion and wind instruments, with a distinct repertoire that varies significantly by region. Wudang, Beijing and Suzhou traditions of Taoist music are noticeably different from one another. The clergy move in patterned formations; the officiant occupies the central position on the axis, which is why visitors are asked to leave the exact-centre cushion free.\u003C\u002Fp>\u003Cp>Lay people are generally welcome to be present. The usual expectations apply: keep to the sides, do not walk between the officiant and the altar, no flash photography, no video with sound, and nothing photographed from the front along the axis past the officiant. Incense is offered outside in the courtyard burner rather than inside the hall.\u003C\u002Fp>\u003Cp>Larger temples may follow the morning liturgy with a longer rite, an opera performance on a temple stage, or a communal vegetarian meal. Whether any of this happens depends on the temple's size, its lay associations and local custom.\u003C\u002Fp>\u003Ch2>Other Festivals of the Taoist Heavenly Court\u003C\u002Fh2>\u003Cp>The Jade Emperor's day sits within a wider set of dates addressed to the upper administration. The most structurally important are the three \u003Cem>yuan\u003C\u002Fem> festivals, which divide the year into thirds and are addressed to the Three Officials of Heaven, Earth and Water.\u003C\u002Fp>\u003Cp>Shangyuan, the fifteenth day of the first month, belongs to the Official of Heaven and coincides with the Lantern Festival. Zhongyuan, the fifteenth of the seventh month, belongs to the Official of Earth and is the great festival of universal salvation, commonly called the Ghost Festival. Xiayuan, the fifteenth of the tenth month, belongs to the Official of Water and is the quietest of the three. The reason Zhongyuan falls mid-year rather than at some other point is simply that it is the second of three evenly spaced divisions.\u003C\u002Fp>\u003Cp>Other significant dates in the celestial calendar include the birthday of the Most High Lord Lao, the deified Laozi, on the fifteenth day of the second month; the Queen Mother of the West, generally the third day of the third month; Zhenwu, the Perfected Warrior of Wudang, on the third day of the third month, with his ascension marked on the ninth of the ninth; and the Great Emperor of the Eastern Peak on the twenty-eighth of the third month. Local variation in these dates is common and should be expected rather than treated as error.\u003C\u002Fp>\u003Ch2>How to Read Lunar Dates for Taoist Festivals\u003C\u002Fh2>\u003Cp>All of these dates are lunar, which means they move against the Gregorian calendar. The ninth day of the first lunar month can fall anywhere from late January to late February. If you want to attend a specific festival, you have to convert the date for the year in question, and the temple's own announcement is the reliable source.\u003C\u002Fp>\u003Cp>The Chinese calendar is lunisolar: months follow the moon, so each begins at a new moon and the fifteenth is close to full, while the year is kept in step with the seasons by inserting an intercalary month roughly every three years. This is why a fifteenth-day festival always falls at full moon — a fact that is often presented as mystical and is simply arithmetic.\u003C\u002Fp>\u003Cp>One consequence worth knowing is that an intercalary month can duplicate a month number, and temples then have to decide which of the two carries the festival. Practice varies, and this is an ordinary source of discrepancy between calendars and between temples.\u003C\u002Fp>\u003Ch2>The Jade Emperor’s Year-End Reporting Cycle\u003C\u002Fh2>\u003Cp>The clearest illustration of the administrative premise is the sequence at the end of the lunar year, which is domestic rather than temple-based.\u003C\u002Fp>\u003Cp>The Stove God, resident in the kitchen, is understood to observe the household through the year and to report on it. On the twenty-third or twenty-fourth day of the twelfth month, depending on region, he departs to make that report. Households see him off, and the offerings are characteristically sweet and sticky — sugar, malt candy, glutinous cakes. The stated reason is usually that this will encourage a favourable report, or make it difficult for him to speak in detail. The joke is deliberate, and it is also a precise expression of how the relationship is imagined: a household managing its relations with an inspector.\u003C\u002Fp>\u003Cp>The gods are then received back in the early days of the new year, commonly the fourth day, and the kitchen image is renewed. Between departure and return there is a gap in supervision, which in some regions is taken as a licence for activities better not observed.\u003C\u002Fp>\u003Cp>None of this is a folk corruption of a purer Taoist doctrine. It is the same conception of divine administration operating at household scale, and it is where most people in China have actually encountered it.\u003C\u002Fp>\u003Ch2>Why the Jade Emperor’s Festival Dates Survived\u003C\u002Fh2>\u003Cp>Deity birthdays have proved unusually durable. They survived the end of the imperial state that had sponsored many of them, the disruption of the mid-twentieth century, and urbanisation. Several reasons combine.\u003C\u002Fp>\u003Cp>The first is that the dates are embedded in the agricultural and social year rather than dependent on institutional support. A date fixed to the lunar calendar and observed at home requires no clergy and no building. The second is that festivals are sociable. Temple fairs, opera, food and reunion carry the religious content along with them, and the social attraction is not diminished by scepticism about the religious claim. The third is that the calendar is shared across religious boundaries: Zhongyuan is observed by Taoists and Buddhists with different liturgies and different explanations, and by many families with neither.\u003C\u002Fp>\u003Cp>A visitor should therefore expect the crowds at a festival to be a mixture — devotees, families observing custom, tourists, and people who came for the opera. That mixture is normal and historically typical. It is not a modern dilution of something formerly pure.\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>Sources and limits.\u003C\u002Fstrong> This page draws on Taoist liturgical calendars published by temples and national associations, Song and Ming ritual compendia for the earlier attestation of dates, and ethnographic studies of festival practice in north China, Fujian and Taiwan. Dates and customs vary regionally; where a single practice is described, it is a common form and not a universal rule. No liturgical text is reproduced here.\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>Key Points About the Jade Emperor’s Birthday\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>A deity's birthday (\u003Cem>shengdan\u003C\u002Fem>) is less a commemoration of a nativity than a scheduled occasion on which that deity is formally addressed.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>This follows from the administrative premise: if Heaven is an administration, dealings with it are scheduled, and a festival is the day the office is open.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Jade Emperor's birthday is the ninth day of the first lunar month — nine being the number of Heaven and the emperor.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>He holds executive authority but not the highest rank; the Three Pure Ones stand above him. His elevation was decisive under Song Zhenzong in the early eleventh century.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Observance is household-based as well as temple-based in Fujian and Taiwan, with a sky-facing offering table and vegetarian offerings set high.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The three \u003Cem>yuan\u003C\u002Fem> festivals — first, seventh and tenth months, fifteenth day — divide the year in thirds and address the Officials of Heaven, Earth and Water.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>All dates are lunisolar, so they move against the Gregorian calendar; a fifteenth-day festival falls at full moon by arithmetic, not mystery.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Stove God's departure on the twenty-third or twenty-fourth of the twelfth month, with sweet offerings, is the administrative model at household scale.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Festivals survived because they need no institution, because they are sociable, and because the calendar is shared across religious boundaries.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>道教的一年，很大一部分由神誕構成。神誕有數十個，都繫於農曆，也正因為如此，宮觀的活動並不平均分佈在全年，而是集中在幾十個固定日期上。\u003C\u002Fp>\u003Cp>其中最重要的是玉皇誕，農曆正月初九。本頁說明神誕在實際操作中究竟是什麼、玉皇誕當天發生什麼，以及天界其他神誕如何在其前後排入曆法。\u003C\u002Fp>\u003Ch2>道教神誕究竟意味著什麼\u003C\u002Fh2>\u003Cp>把“誕”譯作西文的“生日”大體可用，卻帶來了錯誤的聯想。這不是基督教意義上對降生的紀念，而且多數情形下，無人認為該神明真的“出生”過。這個日期所標記的，是一個按期舉行的場合，在這一天，該神明被正式致辭。\u003C\u002Fp>\u003Cp>這直接來自組織中國宗教的那條行政前提。若神界像官府那樣安排，有品級、有轄屬、有上報的路徑，那麼與它打交道就是有期程的，而不是隨意的。衙署有辦事時辰。神誕就是某一衙門開門的日子，是向該神明呈遞文書合乎規矩的日子，也是奉祀該神的宮觀舉行相應科儀的日子。\u003C\u002Fp>\u003Cp>由此可推出幾件實際的事。第一，慶賀是常態：神誕科儀主要是致敬與陳請，不是哀悼或贖罪。第二，隆重程度取決於品級與地方分量，而不取決於教義上的核心地位——一位地方小神在他的日子裡，聚集的人可能遠多於某位高階天神。第三，這些日期是宮觀道眾工作年曆上真實的定點，需提前數月籌劃，包括演禮、備辦供品，以及與地方善會的協調。\u003C\u002Fp>\u003Cp>某個神誕日期的來歷，通常已無法追索。有的見於宋、明的科儀彙編，有的出自地方誌，有的看來只是因為“應該有個日子”而被指定。這是一個誠實的答案只能是“傳統需要一份曆法，於是造出了一份”的例子。\u003C\u002Fp>\u003Cp>另有一層實際考慮：神誕把宗教開支也變成可預期的。宮觀的香火與法會收入高度集中在這幾十天，全年的修繕、供養與人力安排都要據此規劃。一座只在幾個大日子裡人潮洶湧的宮觀，其餘時間的清冷並不說明它衰敗，而是這套曆法本身的形狀。\u003C\u002Fp>\u003Ch2>玉皇誕為何定在農曆正月初九\u003C\u002Fh2>\u003Cp>玉皇誕在農曆正月初九，落在新年期間，距正月十五的元宵還有幾天。取“九”並非偶然：九是最大的一位數，與帝王、與天相關聯，因此正月初九是年初可用的最尊貴的日期。\u003C\u002Fp>\u003Cp>玉皇執掌天界的行政權。他並非道教教義中位階最高者——三清在其上——但他是治事的那一位，民間信仰長期以來即視他為天庭的實際元首。他被決定性地提升到這一位置，是在北宋真宗時期，其緣由與政治的關係不亞於與宗教的關係。\u003C\u002Fp>\u003Cp>由於他的職掌是總攬而非專司，玉皇誕的功能與專職神明的誕辰不同。你並不帶著某一具體難題去。它更接近一次新年的朝覲：一年已經開始，這是全體向行政的最高層正式陳報的場合。\u003C\u002Fp>\u003Cp>在某些地區，尤其福建與臺灣，此日既在宮廟舉行，也在家戶舉行，規模相當隆重：人家在院中或陽臺設供桌向天，多在前夕。供品的特點是素淨、置放較高，因為受供者是最高品級的天神——高度與潔淨都在編碼地位。華北則更多在宮觀而非家中過此日。\u003C\u002Fp>\u003Cp>在閩臺一帶，玉皇常被稱作“天公”，正月初九即“天公生”。這個稱法值得注意：它把最高的天界權威用最家常的親屬語彙表達出來，與祭祀時那種極為拘謹的儀節並存而不矛盾。同一位神明，可以在文書中稱“高上玉皇”，在灶前稱“天公”。\u003C\u002Fp>\u003Ch2>宮觀如何舉行玉皇誕科儀\u003C\u002Fh2>\u003Cp>當天的核心是道眾主持的科儀，通常在上午，於奉祀該神的殿內舉行。若你在場，大致會看到以下情形。\u003C\u002Fp>\u003Cp>殿堂前一日即已備妥：清潔神案，換設供品，排列燈燭，並預備好一份文書。道眾著法服而非日常道袍入殿。儀式依次為潔淨壇場、請神降臨、進獻供養、誦唸與該神相應的經典——玉皇誕誦《玉皇經》——宣讀文書，最後依式結束。\u003C\u002Fp>\u003Cp>誦唸配以打擊樂與吹管樂，曲目自成一系，各地差異明顯。武當、北京與蘇州的道教音樂彼此相當不同。道眾按隊形行進；主壇法師立於中軸的正中位置，這也是為什麼參訪者被要求讓出正中那一隻跪墊。\u003C\u002Fp>\u003Cp>一般歡迎居士與訪客在場。通常的規矩適用：靠邊站立，不要在主壇與神案之間穿行，不用閃光燈，不錄帶聲音的影像，也不要從正面沿中軸越過主壇法師拍攝。上香在院中的香爐進行，不在殿內。\u003C\u002Fp>\u003Cp>規模較大的宮觀，可能在上午科儀之後再行較長的法事、在廟臺演戲，或辦一頓共食的素齋。是否如此，取決於宮觀規模、地方善會與當地習慣。\u003C\u002Fp>\u003Cp>還應說明，神誕的日子只是儀式的框架，具體內容由主辦者決定。同一個玉皇誕，在一座大宮觀可能是數小時的朝科，在一間鄉間小廟可能只是道長一人誦一卷經，在一戶人家可能只是天亮前的一炷香。三者都是“過節”，規模差別不代表虔誠差別。\u003C\u002Fp>\u003Ch2>道教天界神系的其他神誕\u003C\u002Fh2>\u003Cp>玉皇誕處在一組面向上層行政的日期之中。其中結構上最重要的是三元節，把一年分為三段，分別面向天、地、水三官。\u003C\u002Fp>\u003Cp>上元，正月十五，屬天官，與元宵同日。中元，七月十五，屬地官，是普度的大節，俗稱鬼節。下元，十月十五，屬水官，是三者中最安靜的一個。中元之所以落在年中而非別處，原因很簡單：它是三個等距劃分中的第二個。\u003C\u002Fp>\u003Cp>天界曆法中其他重要日期包括：太上老君誕，即老子神格化後的誕辰，二月十五；西王母誕，一般為三月初三；武當真武誕，三月初三，其飛昇則記於九月初九；東嶽大帝誕，三月二十八。這些日期各地有異，應視為常態而非訛誤。\u003C\u002Fp>\u003Cp>與神誕並行的還有一類“忌日”與“飛昇日”。傳統上並不把飛昇視為死亡，而視為身份的轉變，因此這類日子照樣以慶賀的方式過。真武的三月初三與九月初九即是一例：一為誕，一為飛昇，兩日在武當都有法會，形式並無哀慼之處。\u003C\u002Fp>\u003Ch2>怎樣換算和理解道教節日的農曆日期\u003C\u002Fh2>\u003Cp>以上日期都是農曆日期，因此相對公曆是移動的。正月初九可能落在一月下旬至二月下旬之間的任何一天。若你想趕上某個特定節日，必須換算當年的日期，而宮觀自己的公告是可靠來源。\u003C\u002Fp>\u003Cp>中國曆法是陰陽合曆：月份依月相，故每月自朔日始，十五近望；同時又用大約每三年置一閏月的辦法，使年與季節保持一致。這就是為什麼十五日的節日總在滿月——這一點常被說得很神秘，其實只是算術。\u003C\u002Fp>\u003Cp>有一個後果值得知道：閏月會使同一個月序出現兩次，宮觀須決定節日隨哪一個月。做法不一，這也是各種曆書之間、各宮觀之間出現分歧的一個普通原因。\u003C\u002Fp>\u003Cp>順帶一提，公曆新年與農曆新年在當代宮觀裡並行不悖。許多宮觀在公曆元旦也有敲鐘、祈福一類活動，這是近幾十年形成的做法，不必視為傳統的敗壞；曆法上新增新的定點，在中國宗教史上一直在發生。\u003C\u002Fp>\u003Ch2>玉皇信仰中的年終陳報週期\u003C\u002Fh2>\u003Cp>把行政前提說得最清楚的，是農曆年末的一串日子，它們發生在家裡而不在宮觀。\u003C\u002Fp>\u003Cp>灶神住在廚房，一年間觀察這一家，並要上報。按地區不同，在臘月二十三或二十四日，他離開去作這份報告。人家送他上路，供品的特點是甜而黏——糖、麥芽糖、年糕之類。給出的理由通常是這樣可以讓他說好話，或者讓他不便細說。這個玩笑是有意的，同時也精確地表達了這段關係在人們心中的樣子：一戶人家在處理與一位巡查者的關係。\u003C\u002Fp>\u003Cp>諸神在新年初幾日被接回，常在初四，廚房的神像隨之換新。從送到接之間有一段無人監管的空檔，某些地區把它當作可以做些不便被看見之事的許可。\u003C\u002Fp>\u003Cp>這一切都不是對某種更純正的道教教義的民間訛變。它是同一套神界行政觀念在家戶層面的運作，而絕大多數中國人正是在這裡真正遇到它的。\u003C\u002Fp>\u003Cp>對訪客而言，最實用的一條是：若你想看科儀，就查節期；若你想安靜地看建築與碑刻，就避開節期。這兩件事很難在同一天完成。大節當日的宮觀是擁擠、喧鬧、以人為主的場所；平日則相反，可以從容看清樓閣的形制與碑上的年月。\u003C\u002Fp>\u003Ch2>玉皇誕及相關日期為何延續至今\u003C\u002Fh2>\u003Cp>神誕的存續力異常強。它們經歷了曾資助其中許多者的帝制的終結、二十世紀中期的動盪與城市化，而依然存在。原因有幾重疊加。\u003C\u002Fp>\u003Cp>其一，這些日期嵌在農事與社會的年週期裡，並不依賴機構的支援。一個繫於農曆、在家中過的日子，既不需要道士，也不需要建築。其二，節日是熱鬧的。廟會、戲、吃食與團聚把宗教內容一併帶著走，而人們對宗教主張持不持懷疑，並不減損這份社會吸引力。其三，這份曆法是跨宗教共享的：中元由道教與佛教以不同科儀、不同解釋各自舉行，也由許多既不屬道也不屬佛的家庭照例過。\u003C\u002Fp>\u003Cp>因此，參訪者應當預期節日裡的人群是混雜的——信眾、按俗行事的家庭、遊客，以及為看戲而來的人。這種混雜是正常的，在歷史上也是典型的。它不是對某種昔日純粹之物的現代稀釋。\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>資料與限度。\u003C\u002Fstrong>本頁依據宮觀與全國性道教團體刊行的道歷、宋明科儀彙編中關於日期的較早記載，以及關於華北、福建與臺灣節日實踐的田野研究。日期與習俗因地而異；此處所述單一做法，是常見形式，不是通行規則。本頁不復制任何科儀文本。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>玉皇誕要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>神誕與其說是對降生的紀念，不如說是按期舉行的、正式向該神明致辭的場合。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>這來自行政前提：天界若是官府，與它打交道便有期程，節日就是衙門開門的日子。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>玉皇誕為農曆正月初九——九是天數與帝王之數。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>玉皇執掌行政但非最高品級，三清在其上；其地位在北宋真宗時被決定性提升。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>在福建與臺灣，此日既在宮廟也在家戶舉行，設向天供桌，供品素淨且置放較高。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>三元節（正月、七月、十月之十五）把一年三分，分屬天官、地官、水官。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>所有日期皆為陰陽合曆，相對公曆移動；十五日的節日逢滿月，是算術而非玄妙。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>臘月二十三或二十四送灶神、以甜黏供品相送，是行政模式在家戶層面的表現。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>節日之所以存留：不需機構、足夠熱鬧，且曆法跨宗教共享。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002Fw6IA7DjybocBUPRM21V7.webp",1920,600,{"en":798,"zh":799},"Worshippers gather on the steps of a mountain temple courtyard facing a raised, lantern-hung altar where the Jade Emperor sits enthroned, attended by officials in yellow robes.","信眾聚集在山間宮觀庭院的石階上，面向高處懸掛燈籠的神壇，壇上玉皇大帝端坐，身著黃袍的道士與官員侍立兩旁。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"Jade Emperor’s Birthday: Date, Meaning and Temple Rituals","玉皇誕：正月初九、拜天公與道教科儀",{"en":807,"zh":808},"Learn why the Jade Emperor’s birthday falls on the ninth day of the first lunar month, what deity birthdays mean and how temples observe them.","瞭解玉皇誕為何定在農曆正月初九、神誕在道教中的實際意義、拜天公的做法，以及宮觀如何舉行相關科儀。",[],{"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 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