[{"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\u002Ftemple-fairs-pilgrimage":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":419,"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":420,"zh":421},{"en":789,"zh":790},"Why worship, markets, opera and social life gather around temple calendars and mountain pilgrimage seasons","宮觀科儀、市場、戲曲與香會為何同場，以及朝山季如何組織地方社會",{"en":792,"zh":793},"\u003Cp>A temple fair is what a Chinese festival looks like from outside the hall. Inside, clergy conduct a liturgy. Outside, in the courtyards and along the approach road, there is a market, food, opera, performance, and a crowd that may run to tens of thousands.\u003C\u002Fp>\u003Cp>Visitors sometimes read this as a religious occasion that has been overtaken by commerce. That reading is wrong, and understanding why is one of the more useful things a foreign reader can learn about Chinese religion. The market and the liturgy are not competitors. They grew up together, and each is part of why the other survived.\u003C\u002Fp>\u003Ch2>What a Taoist Temple Fair Is\u003C\u002Fh2>\u003Cp>The Chinese term joins two words: temple and gathering. The gathering is the point. A temple fair is a periodic assembly at a religious site, held on fixed dates, combining worship with trade, entertainment and social business.\u003C\u002Fp>\u003Cp>Its components are consistent across regions. There is the liturgy in the hall. There is incense offering by lay visitors in the courtyard. There is a market, historically of goods difficult to obtain locally at other times. There is theatre, usually on a permanent or temporary stage. There is food. And there is the whole range of activity that a large crowd makes possible: hiring, matchmaking, moneylending, gossip, recruitment, litigation avoided or begun.\u003C\u002Fp>\u003Cp>Historically the fair was often the largest regular gathering in a rural district, and for many people the only occasion when they left their own village. Its social functions were not incidental to its religious ones; a peasant economy with poor transport and no permanent shops needs periodic markets, and dates that everyone already observes are the obvious ones to use.\u003C\u002Fp>\u003Cp>This is why the combination is so old and so stable. The temple provided a reason to assemble, a neutral site, a calendar and an authority to keep order. The market provided the traffic that made the temple viable. Neither had to be sincere about the other's purpose for the arrangement to work.\u003C\u002Fp>\u003Ch2>Why Markets and Temples Meet at Temple Fairs\u003C\u002Fh2>\u003Cp>Several practical mechanisms link the two, and they are worth spelling out because they explain features of temple sites that otherwise look arbitrary.\u003C\u002Fp>\u003Cp>Temples were sited where people could reach them: at road junctions, river crossings, mountain passes, the edges of market towns. Sacred geography and transport geography overlap heavily, because a shrine that nobody can reach does not attract offerings.\u003C\u002Fp>\u003Cp>Guilds and trade associations attached themselves to particular deities and particular temples, holding annual meetings on the deity's festival, settling accounts, admitting members and adjudicating disputes. A carpenters' guild, a salt merchants' association or a boatmen's association might effectively own a hall. The donor inscriptions on temple stelae are, among other things, commercial directories.\u003C\u002Fp>\u003Cp>Temple management often included the letting of stall space, which produced income for maintenance. This is documented for centuries and is one of the standard ways a temple funded its own repairs. The modern situation in which concessions are leased to commercial operators is a continuation of an old practice, though with a difference worth noting: a lessee with a revenue target and no accountability to the temple behaves differently from a guild that has worshipped there for generations.\u003C\u002Fp>\u003Ch2>Opera at Temple Fairs and the Deity as Audience\u003C\u002Fh2>\u003Cp>Theatre at a temple fair is not entertainment that happens to be held at a temple. It is an offering, and the physical layout says so.\u003C\u002Fp>\u003Cp>In a temple with a permanent stage, the stage faces the main hall. The deity is the primary audience; the human audience stands between the two, watching what is being performed for the god. This arrangement is standard and, once noticed, changes how a visitor reads the whole courtyard.\u003C\u002Fp>\u003Cp>The repertoire matters historically. A great deal of what ordinary people knew about deities, immortals and legendary history they learned from temple opera rather than from scripture. The Eight Immortals are the clearest case: the individual figures are old, but the standard group of eight was assembled and fixed largely through Ming drama, and the attributes by which they are identified are stage properties. Religious iconography and theatrical costume influenced each other continuously.\u003C\u002Fp>\u003Cp>Opera was also expensive, which made sponsoring a performance a public act. Sponsorship was recorded, and a troupe's engagement was one of the ways a community demonstrated that its fair was significant. Puppet theatre, shadow plays, storytelling, acrobatics, stilt walking, lion and dragon dances and drum troupes all appear in the same context, with regional specialisation.\u003C\u002Fp>\u003Ch2>Seasonal Pilgrimage to Taoist Sacred Sites\u003C\u002Fh2>\u003Cp>Mountain sites have seasons rather than single dates, and the pattern is worth knowing if you intend to visit one.\u003C\u002Fp>\u003Cp>Pilgrimage in China was typically organised, sociable and collective rather than solitary and penitential. The organising body was the incense association: a voluntary group, often neighbourhood or trade based, which collected subscriptions, arranged transport and lodging, carried a banner, and travelled together. Membership was often lifelong and sometimes hereditary. Associations had names, seniority, and standing relationships with particular temples along the route.\u003C\u002Fp>\u003Cp>Seasons cluster in spring and autumn, for the obvious reasons of weather and the agricultural calendar. Spring pilgrimage follows the New Year period and precedes intensive fieldwork; autumn follows the harvest. At Wudang the principal dates are the third day of the third month, Zhenwu's birthday, and the ninth day of the ninth month, his ascension — spring and autumn respectively.\u003C\u002Fp>\u003Cp>The etiquette that visitors are asked to observe at major temples exists partly because of this system. Principal mountain temples were open monasteries, obliged to receive clergy of any lineage and to accommodate pilgrims, as distinct from family temples which had no such duty. An institution that must house strangers in large numbers needs codified rules, and that is what temple etiquette largely is.\u003C\u002Fp>\u003Ch2>Well-Known Taoist Temple Fairs and Pilgrimages\u003C\u002Fh2>\u003Cp>A few observances are large enough to be worth naming, though the list is nowhere near exhaustive.\u003C\u002Fp>\u003Cp>\u003Cstrong>White Cloud Temple, Beijing.\u003C\u002Fstrong> The New Year fair at this Quanzhen monastery, seat of the national Taoist association, is among the best known in north China. Its customs include touching stone monkeys carved at particular points in the walls and throwing coins at a target on the bridge over the former moat.\u003C\u002Fp>\u003Cp>\u003Cstrong>Miaofengshan, west of Beijing.\u003C\u002Fstrong> A spring pilgrimage to a temple of the Princess of the Azure Clouds, historically served by dozens of incense associations that also performed martial and acrobatic displays as offerings along the route. It has been intensively documented since the early twentieth century and is one of the best-studied pilgrimages in China.\u003C\u002Fp>\u003Cp>\u003Cstrong>Mount Tai.\u003C\u002Fstrong> The Princess of the Azure Clouds at the summit eclipsed the Great Emperor of the Eastern Peak in popular devotion, and her pilgrimage was historically one of the few socially sanctioned occasions for long-distance travel by women in the rural north.\u003C\u002Fp>\u003Cp>\u003Cstrong>Mazu pilgrimages in Taiwan and Fujian.\u003C\u002Fstrong> The largest are multi-day processions covering long distances on foot, with hundreds of thousands of participants at some stages. These are not Taoist in a narrow institutional sense but they are the largest religious processions in the Chinese world and are recognised as intangible cultural heritage.\u003C\u002Fp>\u003Ch2>How Modernisation Changed Temple Fairs\u003C\u002Fh2>\u003Cp>Temple fairs were suppressed or reduced for much of the mid-twentieth century on the mainland and revived from the 1980s. The revival has not been a simple restoration, and the changes are worth naming honestly.\u003C\u002Fp>\u003Cp>Some fairs were revived primarily as cultural events, organised by local government or tourism bodies, with the religious content present but not central. Others were revived by their own constituencies and remain religiously driven. Many are a mixture, and the balance can shift from year to year with local politics and funding.\u003C\u002Fp>\u003Cp>Intangible cultural heritage listing has been a significant factor. Listing brings funding, protection and prestige, and it also brings pressure toward standardisation, performance for audiences and documentation in fixed forms. This is a real tension and practitioners discuss it themselves.\u003C\u002Fp>\u003Cp>At major mountain sites there are usually two administrations: the Taoist association responsible for the halls, liturgy and clergy, and a secular scenic-area administration responsible for ticketing, transport, paths and heritage. Fairs sit awkwardly across this division, which is one reason the commercial and the religious can feel unintegrated in a way they were not historically.\u003C\u002Fp>\u003Ch2>How to Attend a Taoist Temple Fair Respectfully\u003C\u002Fh2>\u003Cp>A few practical points. Expect crowds, noise and congestion, particularly on approach routes and ascent paths at mountain sites; the date is the whole reason the crowd exists, so this cannot be avoided by arriving early in the day, only by choosing a different date.\u003C\u002Fp>\u003Cp>The liturgy inside the hall follows the usual expectations: enter by a side door, step over thresholds, keep to the sides, leave the exact-centre cushion for the officiant, and no circumambulation, which is a Buddhist practice. Incense is offered at the burner in the courtyard, normally three sticks, extinguished by waving rather than blowing, inserted with the left hand. More is not better.\u003C\u002Fp>\u003Cp>During liturgy: no flash, no video with sound, nothing photographed from the front along the axis past the officiant. Ask before photographing individuals, and be particularly careful with pilgrims in association dress, who are frequently photographed without consent.\u003C\u002Fp>\u003Cp>The one real expectation is quiet inside the hall — not silence, and not solemnity, since Chinese temple courtyards are sociable places. You are not being asked to keep the rule. You are being asked not to interrupt people who are.\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>Sources and limits.\u003C\u002Fstrong> This page draws on early twentieth-century and modern ethnographies of north Chinese pilgrimage, studies of temple economy and guild patronage, work on temple theatre, and current heritage designations. Practices vary greatly by site and region; what is described is common rather than universal. No prices, timetables or journey times are given here, as these change.\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>Key Points About Taoist Temple Fairs and Pilgrimage\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>A temple fair combines liturgy, incense offering, market, theatre and food; the market and the religion grew up together rather than competing.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Periodic markets were an economic necessity in a rural economy, and dates everyone already observed were the natural ones to use.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Temples sit where transport allows; guilds attached themselves to particular deities, and donor stelae function partly as commercial directories.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Letting stall space to fund maintenance is centuries old; what is new is lessees with revenue targets and no accountability to the temple.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>At a temple with a permanent stage, the stage faces the hall: the deity is the audience and the human crowd stands between.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Much popular knowledge of deities came from opera rather than scripture — the standard group of Eight Immortals was fixed largely through Ming drama.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Pilgrimage was collective and sociable, organised by incense associations with banners, subscriptions and lifelong membership.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Mountain seasons cluster in spring and autumn; at Wudang the key dates are the third of the third month and the ninth of the ninth.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Temple etiquette is codified because principal mountain temples were open monasteries obliged to receive strangers in large numbers.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>廟會就是中國節日在殿堂之外的樣子。殿內，道眾行科儀；殿外，在院落與山門前的路上，是市集、吃食、戲、表演，以及可能多達數萬的人群。\u003C\u002Fp>\u003Cp>訪客有時把這讀作“一個被商業擠佔了的宗教場合”。這種讀法是錯的，而弄清為什麼錯，是外國讀者關於中國宗教能學到的較有用的事情之一。市集與科儀不是競爭者。它們是一起長大的，而各方之所以存留下來，都有對方的一份功勞。\u003C\u002Fp>\u003Ch2>道教廟會是什麼\u003C\u002Fh2>\u003Cp>“廟會”二字，一為廟，一為會。要緊處在“會”。廟會是在宗教場所按固定日期舉行的週期性聚集，把祭祀與交易、娛樂、社會事務合在一處。\u003C\u002Fp>\u003Cp>其構成在各地一致。殿內有科儀。院中有居士訪客上香。有市集，歷史上所售多為當地平時不易得到的貨物。有戲，多在固定或臨時搭起的戲臺上。有吃食。此外還有一大群人聚在一起才可能發生的各種活動：僱工、說媒、借貸、傳話、招募，以及被避開或被挑起的訟事。\u003C\u002Fp>\u003Cp>在歷史上，廟會往往是一個鄉區中最大的定期聚集，對許多人來說，也是一年裡唯一離開本村的機會。它的社會功能對其宗教功能並非無關：交通不便、沒有常設店鋪的農業經濟需要定期集市，而人人本已遵行的日子，正是現成可用的日子。\u003C\u002Fp>\u003Cp>這就是為什麼這一組合如此古老而穩固。廟提供了聚集的理由、一處中立的場地、一份曆法，以及維持秩序的權威。市集提供了使廟得以維持的人流。這套安排要運轉，雙方都不必對對方的目的抱有誠意。\u003C\u002Fp>\u003Cp>還應指出，廟會的“會”字本身就有會社之義。許多廟會的實際主辦者不是廟，而是廟外的會——香會、行會、宗族的祭祀組織。廟提供場地與神明，會提供人、錢與組織。因此同一座廟的不同日期，可能由不同的會主辦，各有自己的規矩與排場。\u003C\u002Fp>\u003Ch2>市集與宮廟為何在廟會中相遇\u003C\u002Fh2>\u003Cp>有幾條實際的機制把二者連在一起，值得說清，因為它們能解釋廟宇場址上一些否則看來任意的特徵。\u003C\u002Fp>\u003Cp>廟立在人能到的地方：路口、渡口、山口、集鎮邊緣。神聖地理與交通地理大量重疊，因為無人能到的祠廟不會有香火。\u003C\u002Fp>\u003Cp>行會與商幫各自依附特定神明與特定廟宇，在該神誕辰召開年會，結算賬目，收納成員，裁斷糾紛。木匠行、鹽商幫或船幫，可能實際上佔有一座殿。廟宇碑刻上的捐資題名，除別的用處之外，也是一份商業名錄。\u003C\u002Fp>\u003Cp>廟宇的經營往往包括出租攤位，由此得到修繕的進項。這一點有數百年的記載，是廟宇自籌修費的常規方式之一。今日把經營權租給商戶的情形是舊做法的延續，但有一點差別值得指出：一個有營收指標、且對廟宇不負責任的承租者，其行為方式與一個世代在此奉祀的行會並不相同。\u003C\u002Fp>\u003Cp>廟會的日期也常與農事或行業的節點相合。春耕前的廟會兼作農具與種子的市集，秋收後的廟會兼作牲畜與布匹的交易，漁村的廟會則多在開漁或休漁之際。看一處廟會賣什麼，往往就能推出當地是靠什麼過日子的。\u003C\u002Fp>\u003Ch2>廟會戲曲與作為觀眾的神明\u003C\u002Fh2>\u003Cp>廟會上的戲，不是“恰好在廟裡舉辦”的娛樂。它是一項供獻，而這從佈局上就說得出來。\u003C\u002Fp>\u003Cp>凡有固定戲臺的廟，戲臺面對正殿。神明是首要的觀眾；人的觀眾站在兩者之間，看著為神所演的戲。這種安排是通例，一旦注意到，訪客對整個院落的讀法都會改變。\u003C\u002Fp>\u003Cp>劇目在史學上很要緊。普通人關於神明、仙真與傳說史事的知識，大部分來自廟臺上的戲而不是來自經典。八仙是最清楚的例子：其中個別人物很早，但標準的八人之組主要是通過明代戲劇才被組合與固定，而據以辨識他們的那些器物，本是舞臺上的道具。宗教影像與戲裝始終在互相影響。\u003C\u002Fp>\u003Cp>演戲也費錢，因此捐戲是一件公開的事。捐資有記錄，而請到某個班子，正是一個社群表明自家廟會分量的方式之一。木偶戲、皮影、說書、雜技、踩高蹺、獅舞龍舞與鑼鼓隊，都出現在同一場合，並各有地方專長。\u003C\u002Fp>\u003Cp>供獻的形式也不限於香與錢。香會沿途表演武術、雜技、秧歌、高蹺，本身即被視為獻給神明的供品，稱“獻會”。這解釋了為什麼中國的武術與民間表演藝術與廟會關係如此之深：廟會既是它們的演出場合，也是它們代代相傳的場所。\u003C\u002Fp>\u003Ch2>道教聖地的季節性朝山\u003C\u002Fh2>\u003Cp>山上的場所有“季”而不只是單個日期，若打算前往，這一形態值得知道。\u003C\u002Fp>\u003Cp>中國的朝山通常是有組織的、熱絡的、集體的，而不是獨行苦修的。組織者是香會：一種自願結成的團體，多以街坊或行業為基礎，收取會費，安排行路與住宿，扛著會旗，結隊而行。會籍常是終身的，有時世代相承。香會有名號、有輩分，與沿途特定廟宇有長期關係。\u003C\u002Fp>\u003Cp>季節集中在春秋兩季，理由顯然在天氣與農時。春季朝山接在年節之後、大田農活之前；秋季則在收成之後。武當的主要日期是三月初三真武誕與九月初九飛昇日，分屬春秋。\u003C\u002Fp>\u003Cp>訪客在大廟被要求遵行的禮節，一部分正是因為這套制度而存在。主要的山上宮觀是十方常住，有義務接待任何宗派的教職人員並容留朝山者，與不負此義務的子孫廟不同。一個必須大量收留陌生人的機構需要成文的規矩，而廟宇禮節在很大程度上就是這些規矩。\u003C\u002Fp>\u003Cp>朝山者的裝備與標記也自成一套：會旗、腰牌、黃布挎袋、統一的服色，有的還帶自備的香爐與幡。這些不是表演服裝，而是身份與所屬會檔的憑證，沿途廟宇據此接待、排序與安排住宿。若你在山道上遇到，最好的做法是讓路並且不去觸碰其器物。\u003C\u002Fp>\u003Ch2>著名道教廟會與朝山活動\u003C\u002Fh2>\u003Cp>有幾處活動大到值得點名，儘管此單遠不周全。\u003C\u002Fp>\u003Cp>\u003Cstrong>北京白雲觀。\u003C\u002Fstrong>這座全真宮觀是全國性道教團體所在，其春節廟會是華北最知名者之一。習俗包括摸牆上特定處所雕的石猴，以及在跨舊護城河的橋上向標的投擲錢幣。\u003C\u002Fp>\u003Cp>\u003Cstrong>北京西郊妙峰山。\u003C\u002Fstrong>春季朝拜碧霞元君的一處廟宇，歷史上有數十檔香會承事，並在沿途以武術與雜技的表演作為供獻。自二十世紀初以來即有密集的記錄，是中國研究得最充分的朝山活動之一。\u003C\u002Fp>\u003Cp>\u003Cstrong>泰山。\u003C\u002Fstrong>頂上的碧霞元君在民間的香火超過了東嶽大帝，其朝拜在歷史上是華北鄉村女性少數被社會認可的遠行機會之一。\u003C\u002Fp>\u003Cp>\u003Cstrong>閩臺的媽祖進香。\u003C\u002Fstrong>規模最大者是連日的徒步繞境，路程很長，某些段落參與者達數十萬。以嚴格的制度意義論，這些並不屬道教，但它們是華人世界規模最大的宗教行列，並已列入非物質文化遺產。\u003C\u002Fp>\u003Cp>另有一層現實：廟會的規模高度依賴交通。近數十年公路、索道與高鐵改變了朝山的形態——以往需數日步行的路程，如今可以當日往返，香會的組織功能因此減弱，個人與家庭前來的比例上升。人數或許更多，而集體性的一面在許多地方是變淡了。\u003C\u002Fp>\u003Ch2>近代化如何改變廟會\u003C\u002Fh2>\u003Cp>二十世紀中期，大陸的廟會大半被禁止或壓縮，自八十年代起恢復。這一恢復不是簡單的復原，其變化值得誠實點出。\u003C\u002Fp>\u003Cp>有些廟會主要是作為文化活動恢復的，由地方政府或文旅部門組織，宗教內容存在但不居中心。另一些由自己的信眾群體恢復，仍以宗教為動力。許多是混合體，且其平衡可能隨地方政務與經費逐年移動。\u003C\u002Fp>\u003Cp>非物質文化遺產的認定是一項重要因素。列名帶來經費、保護與聲望，同時也帶來趨向標準化、面向觀眾表演、以固定形式記錄的壓力。這是一處真實的張力，從業者自己也在討論。\u003C\u002Fp>\u003Cp>在主要的山上場所，通常有兩套行政：負責殿堂、科儀與教職的道教協會，以及負責售票、交通、路徑與文物的世俗景區管理機構。廟會橫跨這條界線，位置尷尬，這也是商業與宗教在今日顯得未能相融、而在歷史上並非如此的原因之一。\u003C\u002Fp>\u003Cp>安全上也需提一句：山上場所在大節當日的登山道、觀景臺與索道排隊處最為擁擠，雨雪天石階溼滑。景區通常會在節期加派人手並臨時管制單向通行，遵從現場指示是最省事的做法。若同行有老人或幼童，避開峰值時段較為穩妥。\u003C\u002Fp>\u003Ch2>怎樣尊重地參加道教廟會\u003C\u002Fh2>\u003Cp>幾點實際的提醒。應預期人多、聲響大、通行擁堵，山上場所的進山路線與登山道尤甚；人群之所以存在正是因為這個日子，因此這一點無法靠早到解決，只能靠改日期。\u003C\u002Fp>\u003Cp>殿內的科儀依通常的規矩：走側門進入，跨過門檻，靠邊行走，把正中那隻跪墊留給主壇法師，不繞殿——繞行是佛教的做法。上香在院中的香爐進行，通常三支，以扇滅而非吹滅，用左手插入。多並不等於好。\u003C\u002Fp>\u003Cp>科儀進行時：不用閃光燈，不錄帶聲音的影像，不從正面沿中軸越過主壇法師拍攝。拍攝個人前先詢問，對身著會服的朝山者尤須留意，他們常在未經同意的情況下被拍。\u003C\u002Fp>\u003Cp>唯一真實的要求是殿內保持安靜——不是寂靜，也不是肅穆，因為中國的廟宇院落本是熱絡的地方。別人並未要求你守規矩，只是請你不要打斷那些正在守規矩的人。\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>資料與限度。\u003C\u002Fstrong>本頁依據二十世紀初及當代關於華北朝山的民族誌、關於廟宇經濟與行會供奉的研究、關於廟臺戲劇的著作，以及現行的遺產認定。各處做法差異很大；所述為常見而非通行。此處不給出價格、時刻或路程時間，因為這些會變。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>道教廟會與朝山要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>廟會把科儀、上香、市集、戲與吃食合在一處；市集與宗教是一起長大的，不是彼此競爭。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>定期集市在農業經濟中是必需，而人人本已遵行的日子是現成可用的。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>廟立於交通可達處；行會依附特定神明，捐資碑刻部分地起到商業名錄的作用。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>出租攤位以籌修費已有數百年；新出現的是有營收指標、對廟宇不負責任的承租者。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>有固定戲臺的廟，戲臺面對正殿：神明是觀眾，人群站在兩者之間。\u003C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