[{"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-schools-lineages":783,"live-course-events":855},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":175,"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},"subcategory",[504,505,506],{"en":176,"zh":177},{"en":789,"zh":790},"How authority passes through teachers, ordination, registers and generation names without a single central church","沒有統一教會時，權威如何通過師承、授籙、傳戒與字輩延續",{"en":792,"zh":793},"\u003Cp>Taoism has no pope, no synod and no single doctrinal authority. What it has instead is lineage — traceable chains of transmission from teacher to disciple, each with its own texts, methods, ordination procedure and often its own mountain. If you want to know whether something is Taoist, asking about lineage is more useful than asking about belief, because the tradition itself organises legitimacy that way.\u003C\u002Fp>\u003Ch2>Why Taoist lineage carries more authority than doctrine\u003C\u002Fh2>\u003Cp>In traditions with a central authority, the question “is this legitimate?” is answered by comparing a claim against an approved standard. Taoism has no such standard, and the historical record shows why: the tradition absorbed new revelations, new deities and new methods continuously for two thousand years, and any attempt to fix a canon would have been overtaken within a century.\u003C\u002Fp>\u003Cp>So legitimacy is procedural instead of doctrinal. The question becomes: who taught you, what were you given, was it given in the proper form, and is there a record. This is not a lower standard than doctrinal orthodoxy — in some ways it is harder to fake, because it names people and dates. But it does mean that two priests can hold noticeably different views of the cosmos and both be entirely orthodox.\u003C\u002Fp>\u003Cp>It also means that a great deal of Taoist material is not published. Methods are transmitted within a lineage, sometimes with explicit restrictions, and the existence of a text in print does not mean the practice it describes has been transmitted to the reader. This is a real limitation on what a website can do, and it is worth stating openly rather than pretending otherwise.\u003C\u002Fp>\u003Ch2>Zhengyi and Quanzhen: the two living institutional lineages\u003C\u002Fh2>\u003Cp>Almost everything alive today falls under one of two headings, and they are genuinely different in daily life.\u003C\u002Fp>\u003Cp>Quanzhen, Complete Perfection, is monastic. It was founded in the twelfth century by Wang Chongyang and is associated above all with his disciples, the so-called seven masters, and with the Longmen branch that later dominated it. Its clergy are celibate, vegetarian by rule, resident in temples, and organised communally. Their appearance is distinctive: hair grown long and coiled under a cap, plain blue or black gowns for everyday wear, embroidered vestments only for ritual. The great majority of clergy at Wudang are Quanzhen.\u003C\u002Fp>\u003Cp>Zhengyi, Orthodox Unity, descends from the second-century Celestial Masters and is centred on Mount Longhu in Jiangxi. Its priests may marry, live at home and hold ordinary employment. They function as ritual specialists for a community — performing offerings, funerals, exorcisms and rites of protection on request. The role is closer to that of a professional than a monk, and it is frequently hereditary.\u003C\u002Fp>\u003Cp>Neither is a reformed or degenerate version of the other. They are two solutions to the problem of how a religious specialist should live, and both have been in continuous operation for a very long time.\u003C\u002Fp>\u003Ch2>How Shangqing, Lingbao and other schools were absorbed\u003C\u002Fh2>\u003Cp>Several historically decisive traditions no longer exist as separate institutions but survive inside the two above, which is why you will meet their names constantly.\u003C\u002Fp>\u003Cp>Shangqing, Highest Clarity, developed from fourth-century revelations and centred on Maoshan. Its contribution was interior: elaborate visualisation, meditation on deities within the body, and a distinctly individual path to transcendence. Lingbao, Numinous Treasure, contributed the opposite emphasis — large-scale communal liturgy, formal written petitions, and much of the ritual grammar still in use today. If you watch a major ceremony, you are largely watching Lingbao structure performed by Quanzhen or Zhengyi clergy.\u003C\u002Fp>\u003Cp>Later currents include the internal alchemy lineages, notably the Wu-Liu tradition of the Ming and Qing, which systematised the language of inner cultivation that most modern practice inherits. The pattern throughout is accumulation rather than replacement, and it is the main reason Taoism looks internally inconsistent when examined closely.\u003C\u002Fp>\u003Ch2>How Taoist ordination creates a formal record\u003C\u002Fh2>\u003Cp>Becoming a Taoist priest is not a matter of self-description or private conviction. It involves a period of residence and training, acceptance by a master, the conferral of a lineage name, and a formal ordination in which a register or certificate is issued. In the Zhengyi tradition ordination has historically been connected to the Celestial Master's seat; in Quanzhen it runs through monastic institutions and their transmission rules.\u003C\u002Fp>\u003Cp>The written communal rules matter here too. Yuan-dynasty rules of purity and the Qing master Wang Changyue's Longmen teachings codified how ordination, residence and conduct should work in open monasteries — the same reason temple etiquette exists in written form. Wang Changyue is worth remembering as the figure who put large-scale ordination back on a systematic footing after a period of disruption, which is a pattern that recurs.\u003C\u002Fp>\u003Ch2>What a Taoist lineage transmits\u003C\u002Fh2>\u003Cp>Not simply information. A transmission typically includes texts, but also the oral explanation without which the texts are close to unusable, permission to teach, ritual authority to perform particular rites, and a place in a documented sequence.\u003C\u002Fp>\u003Cp>That last item is easy to underrate. A lineage is a form of accountability: your teacher is named, their teacher is named, and errors can be traced. It is also a constraint. A priest is not free to invent liturgy, because the authority to perform a rite comes from having received it.\u003C\u002Fp>\u003Ch2>How Taoist generation poems encode lineage position\u003C\u002Fh2>\u003Cp>One of the more concrete things a lineage hands over is a naming system, and it is worth explaining because it turns an abstract claim about descent into something written down and checkable.\u003C\u002Fp>\u003Cp>The device is a poem, composed at some point in a lineage's history and consisting of a fixed sequence of characters. Each character corresponds to one generation. When a person is ordained into that lineage they receive a religious name whose first character is taken from the poem at the position of their generation. The result is that any two members of the same lineage can establish their relative seniority immediately from their names, without asking, and without needing to know each other's teachers.\u003C\u002Fp>\u003Cp>This is a practical solution to a real problem. A dispersed body of clergy with no central register still needs to know how to address one another and how to order precedence in a shared ritual. A generation character does that work. It also fixes the branch: different sub-lineages of the same school use different poems, so a name can indicate not only how senior a person is but which line they belong to. And because the poem has a finite length, it silently records how long the lineage claims to have been running.\u003C\u002Fp>\u003Cp>The same device is used far beyond religion. Ordinary Chinese families have used generation characters in given names for centuries, for the same reason — so that relative position within a large kin group is legible from the name alone. Recognising that this is a general Chinese practice rather than a mystical one removes a lot of unnecessary awe from discussions of lineage.\u003C\u002Fp>\u003Cp>Now the limitations, which matter. A generation character tells you where somebody sits in a sequence; it does not tell you that the sequence is historically continuous, and it certainly does not tell you what the person can actually do. Poems have been extended, adopted by groups that had no earlier connection to them, and reconstructed after periods when transmission was interrupted. A name in the correct form is evidence of formal affiliation, which is real but limited. It is not evidence of unbroken descent, and it is not a qualification.\u003C\u002Fp>\u003Cp>The useful conclusion is a modest one. If someone tells you their religious name and their lineage, they have given you a checkable statement about affiliation and generation, and that is more than most claims offer. Treat it as what it is. Someone who instead offers a narrative of secret transmission with no name, no ordination and no institution has given you nothing checkable at all, and the difference between the two is the most reliable thing you can assess without becoming an expert.\u003C\u002Fp>\u003Ch2>How the twentieth century disrupted Taoist lineages\u003C\u002Fh2>\u003Cp>This needs stating plainly because it affects nearly everything a visitor encounters. Religious institutions in China were severely disrupted in the middle of the twentieth century. Temples were closed or repurposed, clergy dispersed, ordinations suspended for extended periods and records lost. Some lineages resumed afterwards, some were reconstructed from partial memory, and some ended.\u003C\u002Fp>\u003Cp>The consequence is that lineage claims made today vary enormously in how well they can be documented, and the failure of documentation is often not anyone's fault. Two further consequences deserve mention. First, gaps in the record create room for invention, and inventions are hardest to check precisely where the loss was worst. Second, lineage and teaching quality are close to independent variables: an excellently documented lineage does not guarantee a good teacher, and a teacher with an unverifiable claim may be entirely competent at what they actually do.\u003C\u002Fp>\u003Ch2>How to assess a Taoist lineage claim\u003C\u002Fh2>\u003Cp>A few observations do most of the work. Named specifics — a master, a temple, a date, a branch — are a better sign than atmospheric language about ancient secrets. Titles like “grandmaster” and numbered generations are used loosely and mean little on their own. A claim of religious authority is separable from a claim of skill, and the two are frequently confused, especially in martial arts contexts.\u003C\u002Fp>\u003Cp>One specific caution, since it is the commonest confusion at Wudang: martial arts students often wear Taoist-style gowns as training dress. That garment indicates nothing about ordination. Judge by behaviour and setting rather than clothing. Ordained clergy at a temple are addressed as \u003Cem>daozhang\u003C\u002Fem>, and they are engaged in the temple's work, not in recruiting.\u003C\u002Fp>\u003Ch2>Key points about Taoist schools and lineages\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>Taoism has no central doctrinal authority. Legitimacy runs through lineage — who taught whom, what was transmitted, and whether there is a record.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>This is why two orthodox priests can hold quite different cosmological views, and why much material is transmitted privately rather than published.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Quanzhen is monastic: celibate, vegetarian by rule, temple-resident, hair long and coiled under a cap. Most Wudang clergy are Quanzhen.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Zhengyi priests may marry, live at home and work as community ritual specialists. The role is often hereditary and centred on Mount Longhu.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Shangqing contributed interior visualisation practice; Lingbao contributed large-scale liturgy and the documentary form of ritual still used today.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Ordination is formal: training, acceptance by a master, a lineage name, and an issued register. Written monastic codes govern the process.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>A transmission conveys oral explanation, permission to teach and ritual authority — not only texts.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Mid-twentieth-century disruption broke transmission in many places, so some current claims cannot be verified from surviving records.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Lineage and teaching quality are close to independent. Named specifics are more informative than grand titles.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Taoist-style gowns worn by martial arts students indicate nothing about ordination. Judge by behaviour and setting.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>道教沒有教皇，沒有公會議，也沒有單一的教義權威。它有的是法脈——師徒之間可以追溯的授受鏈條，每一支有自己的經典、法門、傳度程式，往往還有自己的山。你想判斷某樣東西是不是道教的，問法脈比問信仰有用，因為這個傳統本身就是這樣安排正當性的。\u003C\u002Fp>\u003Ch2>為什麼道教法脈比統一教義更能確立權威\u003C\u002Fh2>\u003Cp>在有中樞權威的傳統裡，是不是正當，靠把一項主張與核准過的標準對照來回答。道教沒有這樣的標準，而歷史記錄說明了原因：這個傳統在兩千年裡持續吸收新的降授、新的神明和新的法門，任何想把經典定死的努力，都會在一個世紀之內被超過去。\u003C\u002Fp>\u003Cp>所以正當性是程式性的，不是教義性的。問題變成了：誰教你的，你被授了什麼，是不是按規矩授的，有沒有記錄。這並不是比教義正統更低的標準——某種意義上更難偽造，因為它要點出人名和年份。但這也確實意味著，兩位道士可以對宇宙持有明顯不同的看法，而兩人都完全正統。\u003C\u002Fp>\u003Cp>這還意味著大量道教材料是不出版的。法門在一支法脈內部傳授，有時帶著明確的限制，而一部文本印成了書，並不等於它描述的那套東西已經傳到讀者手裡。這是一個網站能做的事情的真實限度，與其裝作沒有，不如直說。\u003C\u002Fp>\u003Cp>還有一層實際影響：法脈決定了一個人被允許做什麼。同樣是道士，有的可以主持某類科儀，有的不可以，差別來自受過什麼，而不是資歷長短或名氣大小。\u003C\u002Fp>\u003Ch2>正一與全真：今天仍作為制度運作的兩大法脈\u003C\u002Fh2>\u003Cp>今天活著的東西幾乎都歸在兩個名目之下，而這兩者在日常生活裡確實不同。\u003C\u002Fp>\u003Cp>全真是出家的。它由十二世紀的王重陽所創，最主要與他的弟子、即所謂七真，以及後來佔主流的龍門一支相聯。全真道士不婚，按規矩素食，常住宮觀，過共住的生活。他們的外觀很好認：頭髮留長盤於冠下，平日穿素色的藍袍或黑袍，只在做科儀時才穿繡的法衣。武當的道士絕大多數是全真。\u003C\u002Fp>\u003Cp>正一承自二世紀的天師道，中心在江西龍虎山。正一的道士可以婚娶，住在家裡，也可以有普通職業。他們是為一方社群服務的儀式專家——應請主持醮獻、喪儀、驅邪與祈安。這個角色更接近一門專業而不是一名僧侶，而且常常是世襲的。\u003C\u002Fp>\u003Cp>兩者都不是對方的改良版或墮落版。它們是對同一個問題——一個宗教專家應該怎麼生活——給出的兩種解法，而且都已經連續運轉了很長時間。\u003C\u002Fp>\u003Cp>要補充一點：這兩支之下還有更細的分房與支派，日常裡道士自己更常提的是這些具體的支派，而不是全真、正一這樣的大名目。\u003C\u002Fp>\u003Ch2>上清、靈寶等道派如何被後世傳統吸收\u003C\u002Fh2>\u003Cp>有幾個在歷史上起決定作用的傳統，如今不再作為獨立機構存在，而是活在上面兩支的內部，這就是為什麼你會不斷遇到它們的名字。\u003C\u002Fp>\u003Cp>上清出自四世紀的降授，以茅山為中心。它的貢獻是向內的：繁複的存思、對身中諸神的觀想，以及一條個體色彩很強的超越之路。靈寶的側重恰好相反——大型的公共科儀、正式的書面表文，以及今天仍在使用的大部分儀式語法。你若在現場看一場大型科儀，看到的大體是靈寶的結構，由全真或正一的道士來演行。\u003C\u002Fp>\u003Cp>更晚的支流包括各內丹法脈，尤其是明清的伍柳一系，它把內修的語言系統化，而現代多數實踐繼承的正是這套語言。整個過程的模式是累加而不是替換，這也是細看之下道教顯得內部不自洽的主要原因。\u003C\u002Fp>\u003Cp>換個說法：這些名字今天更像是層次的名稱，不是門戶的名稱。你在一場科儀裡同時看到內修的語言與靈寶的文書格式，這不是混雜，而是歷史疊層的正常結果。\u003C\u002Fp>\u003Ch2>道教傳度怎樣留下正式記錄\u003C\u002Fh2>\u003Cp>成為道士不是自稱，也不是私下的信念問題。它牽涉一段時間的常住與訓練、師父的接納、法名的賜予，以及一次正式的傳度儀式，其中會發給名冊或證書。在正一，傳度在歷史上與天師的法座相連；在全真，它通過宮觀制度及其授受規矩來走。\u003C\u002Fp>\u003Cp>成文的共住規矩在這裡同樣要緊。元代的清規與清代王常月的龍門教法，把傳度、常住與舉止在十方常住中應當如何運作定成了條文——這也正是殿內禮儀之所以有成文形式的原因。王常月值得記住，因為他是在一段中斷之後把大規模傳度重新放回制度軌道上的人，而這個模式後來還會重複出現。\u003C\u002Fp>\u003Cp>值得指出的是，出家與傳度是兩件事。剃度或入觀常住只是開始，正式的傳度往往在之後若干年，而有些人終身以居士身份在觀中做事，並不受度。\u003C\u002Fp>\u003Ch2>道教法脈實際傳授什麼\u003C\u002Fh2>\u003Cp>不只是資訊。一次授受通常包含經文，但也包含沒有它經文就近乎無法使用的口傳解釋、教授的許可、演行特定儀式的法權，以及在一條有記載的序列中的位置。\u003C\u002Fp>\u003Cp>最後一項很容易被低估。法脈是一種問責形式：你的師父有名字，他的師父也有名字，錯處可以追溯。它同時也是一種約束。道士不能自由發明科儀，因為演行某一儀式的權力來自曾經受過它。\u003C\u002Fp>\u003Cp>所以在道教裡，說自己讀過某部經與說自己受過某項法，是完全不同量級的兩句話。前者任何人都可以做到，後者需要有人把它交給你，並且願意為此署名。\u003C\u002Fp>\u003Ch2>道教派詩怎樣記錄法脈中的輩分\u003C\u002Fh2>\u003Cp>一支法脈交出來的東西里，比較具體的一項是取名的制度，這值得說明，因為它把一項關於傳承的抽象主張變成了寫下來、可以核對的東西。\u003C\u002Fp>\u003Cp>這個辦法是一首詩，在某支法脈歷史上的某個時點作成，由一串固定的字組成。每一個字對應一代。一個人受度進入這支法脈時，會得到一個道名，其第一個字取自這首詩中屬於他那一代的位置。結果是：同一支法脈裡的任何兩個人，都能立刻從名字上確定彼此的輩分高低，不必開口問，也不必知道對方的師承。\u003C\u002Fp>\u003Cp>這是對一個真實問題的實用解法。一批分散各處、沒有中央名冊的道士，仍然需要知道彼此該怎麼稱呼，以及在同一場科儀裡怎麼排先後。一個代字就把這件事辦了。它同時也標定支派：同一門下的不同支系用不同的詩，所以一個名字不僅能顯示輩分，還能顯示屬於哪一支。而由於這首詩長度有限，它無聲地記錄了這支法脈自稱已經傳了多久。\u003C\u002Fp>\u003Cp>同一個辦法在宗教之外用得更多。普通中國家族在名字裡用輩字已有幾百年，理由相同——好讓一個大宗族內部的相對位置單從名字上就讀得出來。認清這是一項普遍的中國做法、不是什麼神秘做法，能把關於法脈的討論裡許多不必要的敬畏去掉。\u003C\u002Fp>\u003Cp>接下來是限度，而限度很要緊。一個代字告訴你某人在一個序列裡坐在哪兒；它不告訴你這個序列在史實上是連續的，更不告訴你這個人實際會什麼。派詩被續過，被本來與之沒有關係的團體採用過，也在傳承中斷之後被重構過。一個格式正確的道名，是形式上歸屬的證據，這份證據是真實的，但有限。它不是未曾中斷的傳承的證據，也不是一份資格。\u003C\u002Fp>\u003Cp>有用的結論是個不大的結論。如果有人告訴你他的道名和法脈，他給了你一份關於歸屬和輩分、可以核對的陳述，這比大多數說法給的都多。就按它本來的分量對待它。而如果有人給你的是一段秘密傳授的敘述，沒有名字、沒有傳度、沒有機構，那他給你的是完全無法核對的東西；而這兩者之間的區別，是你不必成為專家就能作出的最可靠的判斷。\u003C\u002Fp>\u003Ch2>二十世紀如何打斷許多道教傳承\u003C\u002Fh2>\u003Cp>這一點必須直說，因為它影響到參訪者遇到的幾乎所有事。二十世紀中葉，中國的宗教機構受到嚴重衝擊。宮觀被關閉或改作他用，道眾散去，傳度長期停頓，記錄散失。有些法脈後來恢復了，有些是憑殘存的記憶重建的，還有一些結束了。\u003C\u002Fp>\u003Cp>後果是，今天提出的法脈說法，在可被文獻支撐的程度上差別極大，而文獻的缺失往往不是任何人的過錯。另外兩點後果也值得一提。第一，記錄的空缺給編造留下了空間，而恰恰在損失最嚴重的地方，編造最難核查。第二，法脈與教學質量接近兩個獨立變數：文獻完備的法脈不保證遇到好老師，而說法無法核實的老師，在他實際做的事情上完全可能很在行。\u003C\u002Fp>\u003Cp>這些年恢復的速度不慢，宮觀修好了，人也回來了，但制度性的記憶比建築難修。一處院子看著完整，不等於它的傳承沒有斷口。\u003C\u002Fp>\u003Ch2>怎樣判斷一項道教傳承說法\u003C\u002Fh2>\u003Cp>幾個觀察就能解決大部分問題。具體的名目——某位師父、某座宮觀、某個年份、某一支——比關於古老秘傳的氛圍性說法更值得信。諸如宗師這樣的頭銜和第幾代的說法用得很隨意，單獨看沒什麼意義。宗教權威的主張與技藝的主張是可以分開的，而這兩者常被混為一談，在武術的場合尤其如此。\u003C\u002Fp>\u003Cp>有一條具體的提醒，因為它是武當最常見的混淆：習武的學生常把道裝作為訓練服穿。那身衣服說明不了任何關於傳度的事。要看舉止和場合，不要看衣服。宮觀裡受度的道士被稱為道長，他們在做宮觀的事，不在招徠人。\u003C\u002Fp>\u003Ch2>道教流派與傳承要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>道教沒有中樞教義權威。正當性走的是法脈：誰傳給誰、授了什麼、有沒有記錄。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>這就是為什麼兩位正統道士可以持相當不同的宇宙觀，也是為什麼許多材料是私下授受而非公開出版的。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>全真出家：不婚、按規矩素食、常住宮觀、頭髮留長盤於冠下。武當道士多為全真。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>正一道士可以婚娶居家，作為社群的儀式專家執業，常為世襲，中心在龍虎山。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>上清貢獻了內在的存思法門；靈寶貢獻了大型科儀，以及今天仍在使用的儀式文書形式。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>傳度是正式的：訓練、師父接納、賜法名、發名冊。成文的清規約束整個過程。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>一次授受交出的是口傳解釋、教授許可與儀式法權，不只是文本。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>二十世紀中葉的衝擊在許多地方中斷了傳承，所以有些當下的說法無法從留存記錄裡核實。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>法脈與教學質量接近獨立。具體的名目比堂皇的頭銜更有資訊量。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>習武學生所穿的道裝說明不了傳度。看舉止與場合。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FDOHhmJrd78asF1yyCPPK.webp",1920,600,{"en":798,"zh":799},"An elderly bearded Taoist master hands a scroll to a young disciple outside a mountain temple, while two other figures work at a table in a pavilion behind them.","一位白鬚年長道長在山間宮觀前將一卷經卷交給年輕弟子，後方亭中另有兩人在桌旁忙碌。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"Taoist Schools and Lineages: Zhengyi, Quanzhen and More","道教流派與傳承：正一、全真、上清與靈寶",{"en":807,"zh":808},"Understand Taoist schools and lineages, from Zhengyi and Quanzhen to Shangqing, Lingbao and Wu-Liu, including ordination, transmission and modern legitimacy.","道教沒有教皇，也沒有統一教義，正當性靠法脈來確立。本頁介紹正一、全真、上清、靈寶與伍柳各派，並說明授籙、傳戒、字輩與師承記錄如何用來判斷一位道士的傳承。",[810,818,825,831,837,843,849],{"to":365,"type":811,"subtitle":812,"image":815,"hero_style":801,"header":532,"footer":765,"updated_at":816,"en":366,"zh":367,"image_set":3,"image_alt":3,"tags":817},"page",{"en":813,"zh":814},"From Zhang Daoling’s covenant and community registers to talismans, household rites and the modern tradition","從張道陵的盟約與民戶簿籍，到符籙、家庭科儀和現代傳承","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002F535qh3xEPuen9KN1zoJE.webp","2026-09-25T12:33:26+00:00",[],{"to":369,"type":811,"subtitle":819,"image":822,"hero_style":801,"header":532,"footer":765,"updated_at":823,"en":370,"zh":371,"image_set":3,"image_alt":3,"tags":824},{"en":820,"zh":821},"How Wang Chongyang and the Seven Perfected created a celibate, vegetarian and communal form of Taoist practice","王重陽與全真七子如何建立獨身、素食、共住的道教修煉制度","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002Fl3bFkD0XZG21oNUtkmdY.webp","2026-09-25T10:04:14+00:00",[],{"to":373,"type":811,"subtitle":826,"image":829,"hero_style":801,"header":532,"footer":765,"updated_at":823,"en":374,"zh":375,"image_set":3,"image_alt":3,"tags":830},{"en":827,"zh":828},"Yang Xi, Lady Wei, Tao Hongjing and the tradition that placed deities inside the practitioner’s 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