[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-wellness":289,"event-categories-zh":414,"site-settings":657,"node-zh-wellness\u002Fqigong\u002Forigins-history-of-qigong":699,"live-course-events":726},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 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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",[433,434,435,436],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[438,439,440,441],"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":443,"zh":444},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":427,"zh":446},"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":453,"slug":454,"available_locales":455,"name":456,"description":459,"body":462,"path":465,"images":466,"image_urls":467,"hero_image":3,"hero_image_url":3,"seo_title":468,"seo_description":471,"sort_order":447,"is_active":448,"status":449,"created_at":474,"updated_at":451},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[420,421,422],{"en":457,"zh":458},"Internal Arts & Wellness","內家功法與養生",{"en":460,"zh":461},"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":463,"zh":464},"\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":469,"zh":470},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":472,"zh":473},"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":476,"uuid":477,"slug":478,"available_locales":479,"name":480,"description":483,"body":484,"path":485,"images":486,"image_urls":487,"hero_image":3,"hero_image_url":3,"seo_title":488,"seo_description":490,"sort_order":447,"is_active":448,"status":449,"created_at":493,"updated_at":451},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[420,421,422],{"en":481,"zh":482},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":489},"Chinese Face Reading Classes and Workshops",{"en":491,"zh":492},"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":495,"uuid":496,"slug":497,"available_locales":498,"name":499,"description":502,"body":504,"path":507,"images":508,"image_urls":509,"hero_image":3,"hero_image_url":3,"seo_title":510,"seo_description":513,"sort_order":38,"is_active":448,"status":449,"created_at":450,"updated_at":451},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[420,421,422],{"en":500,"zh":501},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":503,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":505,"zh":506},"\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":511,"zh":512},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":503,"zh":514},"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":516,"slug":517,"available_locales":518,"name":519,"description":522,"body":523,"path":524,"images":525,"image_urls":526,"hero_image":3,"hero_image_url":3,"seo_title":527,"seo_description":530,"sort_order":38,"is_active":448,"status":449,"created_at":533,"updated_at":451},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[420,421,422],{"en":520,"zh":521},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":528,"zh":529},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":531,"zh":532},"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":535,"slug":536,"available_locales":537,"name":538,"description":541,"body":543,"path":546,"images":547,"image_urls":548,"hero_image":3,"hero_image_url":3,"seo_title":549,"seo_description":552,"sort_order":495,"is_active":448,"status":449,"created_at":450,"updated_at":451},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[420,421,422],{"en":539,"zh":540},"Ba Zi Learning","八字課程",{"en":542,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":544,"zh":545},"\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":550,"zh":551},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":542,"zh":553},"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":555,"slug":556,"available_locales":557,"name":558,"description":561,"body":562,"path":563,"images":564,"image_urls":565,"hero_image":3,"hero_image_url":3,"seo_title":566,"seo_description":569,"sort_order":495,"is_active":448,"status":449,"created_at":533,"updated_at":451},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[420,421,422],{"en":559,"zh":560},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":567,"zh":568},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":570,"zh":571},"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":573,"uuid":574,"slug":575,"available_locales":576,"name":577,"description":580,"body":583,"path":586,"images":587,"image_urls":588,"hero_image":3,"hero_image_url":3,"seo_title":589,"seo_description":591,"sort_order":495,"is_active":448,"status":449,"created_at":592,"updated_at":451},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[420,421,422],{"en":578,"zh":579},"I Ching Learning","易經課程",{"en":581,"zh":582},"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":584,"zh":585},"\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":590,"zh":579},"I Ching Classes and Courses",{"en":581,"zh":582},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":594,"slug":595,"available_locales":596,"name":597,"description":600,"body":603,"path":606,"images":607,"image_urls":608,"hero_image":3,"hero_image_url":3,"seo_title":609,"seo_description":612,"sort_order":242,"is_active":448,"status":449,"created_at":615,"updated_at":451},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[420,421,422],{"en":598,"zh":599},"Traditional Arts & Crafts","傳統藝術與手作",{"en":601,"zh":602},"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":604,"zh":605},"\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":610,"zh":611},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":613,"zh":614},"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":617,"slug":618,"available_locales":619,"name":620,"description":623,"body":626,"path":629,"images":630,"image_urls":631,"hero_image":3,"hero_image_url":3,"seo_title":632,"seo_description":634,"sort_order":247,"is_active":448,"status":449,"created_at":637,"updated_at":451},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[420,421,422],{"en":621,"zh":622},"Wudang Community","武當社群活動",{"en":624,"zh":625},"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":627,"zh":628},"\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":633,"zh":622},"Wudang Community Events",{"en":635,"zh":636},"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":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":69,"is_active":448,"status":449,"created_at":656,"updated_at":451},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[420,421,422],{"en":643,"zh":644},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":651,"zh":652},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":654,"zh":655},"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":658},{"hero_type":659,"hero_image":660,"hero_image_alt":661,"hero_youtube_id":662,"hero_content_on":448,"hero_heading":663,"hero_subheading":664,"hero_text":665,"hero_subheading_zh":666,"hero_text_zh":667,"hero_buttons":668,"home_seo":674,"page_layout":680,"shop_enabled":681,"contact":682,"journey":698},"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。",[669,671],{"label":670,"link":278},"Start Your Wudang Journey",{"label":672,"link":673},"View Events & Courses","\u002Fevents",{"title":675,"description":677},{"en":676,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":678,"zh":679},"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":683,"has_any":448,"text":691},{"email":684,"whatsapp":685,"wechat_id":686,"wechat_qr_url":687,"instagram":688,"instagram_handle":689,"facebook":690,"facebook_handle":689},"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":692,"china_heading_zh":693,"china_company_en":694,"china_company_zh":695,"china_address_en":696,"china_address_zh":697},"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":448},{"data":700},{"to":297,"type":701,"available_locales":702,"is_content_page":448,"title":703,"subtitle":704,"body":707,"hero_image_url":710,"hero_width":711,"hero_height":712,"hero_image_alt":713,"hero_image_decorative":681,"hero_credit":3,"hero_alt":716,"hero_style":717,"card_layout":718,"link_type":3,"link_ref":3,"seo_title":719,"seo_description":722,"children":725},"page",[420,421,422],{"en":298,"zh":299},{"en":705,"zh":706},"Two thousand years of practice under a name that is only seventy years old.","兩千年的練法，七十年的名字。",{"en":708,"zh":709},"\u003Cp>The history of qigong is awkward to write because the subject did not exist under that name until the 1950s. What can be traced is the history of the practices later gathered under it, and those have several distinct lines of descent that only converged recently. Treating them as one continuous tradition produces the tidy five-thousand-year story that appears in most introductions and which the evidence does not support.\u003C\u002Fp>\n\u003Cp>What follows separates the strands: the archaeological record, the early textual references, the medical line, the religious line, the martial line, and the twentieth-century reorganisation that produced the modern field.\u003C\u002Fp>\n\n\u003Ch2>The earliest physical evidence\u003C\u002Fh2>\n\u003Cp>The oldest concrete evidence is a painted silk chart recovered from a tomb at Mawangdui, near Changsha, sealed in 168 BCE. It shows forty-four figures in various postures, some clearly stretching, some apparently imitating animals, with brief captions. A few captions name ailments, which indicates the exercises were understood as therapeutic rather than merely gymnastic.\u003C\u002Fp>\n\u003Cp>The same tomb complex produced texts on breath cultivation and dietary regimen. A second site, Zhangjiashan, yielded a text usually called \u003Cem>Yinshu\u003C\u002Fem>, a book of stretching, which describes exercises in words and organises them by season and by complaint.\u003C\u002Fp>\n\u003Cp>This material establishes several things firmly. Structured therapeutic exercise existed in China by the second century BCE. It was already associated with breathing practice. It was already linked to specific illnesses. And it was already sufficiently developed to be written down and illustrated, which implies a period of development before that.\u003C\u002Fp>\n\n\u003Ch2>Early textual references\u003C\u002Fh2>\n\u003Cp>A passage in the \u003Cem>Zhuangzi\u003C\u002Fem>, compiled in the third century BCE, mentions people who exhale and inhale in particular ways, who stretch like bears and extend like birds, and who do this because they want to live long. The passage is dismissive of them; the point being made is that the sage does not need such methods.\u003C\u002Fp>\n\u003Cp>That dismissal is historically useful. A text does not bother to mock a practice nobody does. The passage tells us that by the third century BCE there was a recognisable population of longevity practitioners with characteristic techniques, and that intellectual opinion about them was already divided.\u003C\u002Fp>\n\u003Cp>An inscription on a jade block, usually dated to around the fourth century BCE, describes the circulation of breath through the body in a short rhythmic text. Its interpretation is disputed, but it is the earliest surviving description of anything resembling internal circulation practice.\u003C\u002Fp>\n\n\u003Ch2>The medical line\u003C\u002Fh2>\n\u003Cp>Chinese medicine absorbed these exercises early and kept them. The \u003Cem>Huangdi Neijing\u003C\u002Fem>, assembled around the first century BCE, includes \u003Cem>daoyin\u003C\u002Fem> among therapeutic methods alongside acupuncture, moxibustion, and drugs, and assigns it to particular regions and conditions.\u003C\u002Fp>\n\u003Cp>The physician Hua Tuo, active in the second century CE, is credited with the Five Animal Frolics, a set of movements imitating tiger, deer, bear, ape, and bird. The attribution comes from his biography in a standard history, which is relatively good evidence that he taught something of the sort, though the sets practised today under that name are much later reconstructions.\u003C\u002Fp>\n\u003Cp>Sun Simiao in the seventh century included extensive breathing and stretching regimens in his medical compilations, organised by season and by organ. Later medical writers continued the tradition, and by the Ming dynasty printed collections of therapeutic exercises were widely available with illustrations.\u003C\u002Fp>\n\n\u003Ch2>The religious line\u003C\u002Fh2>\n\u003Cp>Taoist practice took the same raw material in a different direction. Where physicians used breathing and movement to treat complaints, religious practitioners used them as the physical basis of a programme aimed at transformation, and eventually at immortality.\u003C\u002Fp>\n\u003Cp>Early religious methods included holding the breath for extended counts, visualising deities resident in the body's organs, ingesting qi rather than food, and various forms of guided circulation. Ge Hong, writing in the fourth century, describes many of these in detail and is candid that most practitioners fail at them.\u003C\u002Fp>\n\u003Cp>From roughly the eighth century onward, internal alchemy reorganised this material around a chemical metaphor. The body became the vessel, breath and essence became the ingredients, and attention became the fire. This is the framework that most Taoist cultivation practice has used since, and it is where the vocabulary of \u003Cem>jing\u003C\u002Fem>, \u003Cem>qi\u003C\u002Fem>, and \u003Cem>shen\u003C\u002Fem> as stages of refinement comes from.\u003C\u002Fp>\n\n\u003Ch2>The martial line\u003C\u002Fh2>\n\u003Cp>The martial strand is the shortest and the least documented before the Ming. Fighting men certainly had conditioning methods, but these were largely transmitted orally within schools and rarely written down.\u003C\u002Fp>\n\u003Cp>The \u003Cem>Yijinjing\u003C\u002Fem>, a set of exercises attributed to Bodhidharma and associated with Shaolin, is the best known martial-adjacent text. Its preface claims sixth-century origin; scholarship since the 1930s has placed the actual composition in the early seventeenth century, and the attribution is regarded as fabricated. This is not a marginal opinion but the settled view.\u003C\u002Fp>\n\u003Cp>What is genuinely established is that by the Ming period, military and martial writers describe breathing and structural training as part of preparation, and that from the nineteenth century onward the internal martial arts made this training explicit and central.\u003C\u002Fp>\n\n\u003Ch2>The eight-section brocade\u003C\u002Fh2>\n\u003Cp>The most widely practised traditional set deserves separate treatment because its history illustrates the general pattern. References to an eight-section brocade appear from the Song dynasty onward, from roughly the twelfth century. Descriptions vary considerably between sources.\u003C\u002Fp>\n\u003Cp>Two major branches developed, one performed seated and one standing, and within each the movements differ between transmissions. The version most people learn today was standardised by a Chinese state sports body in 2003, which selected and regularised movements from several older versions.\u003C\u002Fp>\n\u003Cp>So the set is genuinely old as a named tradition, genuinely variable across its history, and the specific form most commonly taught is twenty-odd years old. All three statements are true simultaneously, and this pattern recurs throughout the subject.\u003C\u002Fp>\n\n\u003Ch2>The twentieth-century reorganisation\u003C\u002Fh2>\n\u003Cp>The decisive event in the modern history of the field was administrative rather than technical. In the late 1940s and early 1950s, Liu Guizhen, a party cadre who had recovered from illness using breathing methods learned from a village teacher, promoted those methods within the public health system.\u003C\u002Fp>\n\u003Cp>He and his collaborators did three things. They chose a new name without religious associations. They standardised the practices into teachable protocols. And they established clinics where the methods were prescribed and outcomes recorded. A qigong sanatorium opened at Tangshan in 1954, and others followed.\u003C\u002Fp>\n\u003Cp>This is why modern qigong looks the way it does: short standardised sets, secular vocabulary, clinical framing, and a claim to be a branch of medicine. That presentation was a deliberate construction, made for reasons that included the political necessity of separating the practices from religion.\u003C\u002Fp>\n\n\u003Ch2>Disruption and boom\u003C\u002Fh2>\n\u003Cp>The field was suppressed during the Cultural Revolution, when it was treated as feudal superstition, and its institutions were dismantled. It returned in the late 1970s with unusual force.\u003C\u002Fp>\n\u003Cp>The revival of the 1980s went well beyond the earlier clinical framing. Mass practice in parks, charismatic teachers, published claims of extraordinary abilities, and serious institutional attention to the paranormal all characterised the period. Some research institutes conducted experiments on external qi emission; the results did not withstand scrutiny, and the more careful investigators said so at the time.\u003C\u002Fp>\n\u003Cp>Regulation tightened sharply at the end of the 1990s. What survived and is now promoted is closer to the 1950s model than to the 1980s one: standardised health sets, taught publicly, with modest claims.\u003C\u002Fp>\n\n\u003Ch2>How to read historical claims\u003C\u002Fh2>\n\u003Cp>A few practical tests help. Ask whether a named source can be produced and dated. Ask whether the earliest reference describes the same practice or only the same name. Ask whether the lineage has a documented middle or only an impressive beginning and a present-day end.\u003C\u002Fp>\n\u003Cp>Most qigong lineage claims fail the third test. This is not usually deliberate deception. Transmission was oral, records were not kept, and later practitioners filled gaps with what seemed reasonable. The result is that a great deal is asserted about the period before 1900 that cannot be checked in either direction.\u003C\u002Fp>\n\n\u003Ch2>Key points\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>Therapeutic exercise with breathing is documented in China by the second century BCE through excavated charts and texts.\u003C\u002Fli>\n\u003Cli>The \u003Cem>Zhuangzi\u003C\u002Fem>'s mockery of longevity practitioners shows the practices were already common and already contested by the third century BCE.\u003C\u002Fli>\n\u003Cli>Medical, religious, and martial strands developed separately for two thousand years and were only merged into one category recently.\u003C\u002Fli>\n\u003Cli>The \u003Cem>Yijinjing\u003C\u002Fem>'s attribution to Bodhidharma is a seventeenth-century fabrication, and this is the settled scholarly view rather than a minority position.\u003C\u002Fli>\n\u003Cli>Modern qigong was deliberately constructed in the 1950s as a secular clinical discipline, which explains its present shape.\u003C\u002Fli>\n\u003Cli>Lineage claims typically have a documented present and an asserted past with nothing verifiable in between.\u003C\u002Fli>\n\u003C\u002Ful>","\u003Cp>氣功的歷史很難寫，因為在二十世紀五十年代之前，這門學問並不以這個名字存在。可以追溯的，是後來被歸攏到這個名下的那些做法的歷史，而它們分屬好幾條不同的傳承線索，直到晚近才匯合到一處。把它們當成一個連續不斷的傳統來處理，就會得出大多數導論裡那個整齊的“五千年”故事——而證據並不支援這個故事。\u003C\u002Fp>\n\u003Cp>下面把這些線索分開來講：考古材料、早期的文獻記載、醫學一線、宗教一線、武術一線，以及二十世紀那場造就了現代學科的重組。\u003C\u002Fp>\n\n\u003Ch2>最早的實物證據\u003C\u002Fh2>\n\u003Cp>最古老的確鑿證據，是一幅出自長沙附近馬王堆漢墓、於西元前一六八年封閉的彩繪帛畫。畫上有四十四個人形，姿態各異，有些明顯在做伸展，有些看上去在模仿動物，旁邊配有簡短的題記。有幾條題記點出了病名，這說明這些動作被理解為治療性的，而不只是體操。\u003C\u002Fp>\n\u003Cp>同一處墓葬還出土了關於行氣與飲食調養的文本。另一處遺址張家山，出土了通常被稱作《引書》的文獻，它用文字描述導引動作，並按季節和按病症加以編排。\u003C\u002Fp>\n\u003Cp>這些材料確鑿地確立了幾件事：到西元前二世紀，中國已經存在有結構的治療性運動；它當時已經與呼吸練習相關聯；它當時已經與具體疾病掛鉤；而且它已經發展到足以被書寫和繪圖的程度——這本身就意味著在此之前還有一段發展期。\u003C\u002Fp>\n\n\u003Ch2>早期的文獻記載\u003C\u002Fh2>\n\u003Cp>成書於西元前三世紀的《莊子》中有一段，提到有些人以特定方式吐故納新，像熊那樣攀援、像鳥那樣伸展，這樣做是因為想活得長久。這段文字對他們是不以為然的，它要說的意思是：真正的至人並不需要這些方法。\u003C\u002Fp>\n\u003Cp>這種不以為然在史料上很有用。沒有人會費力去嘲諷一件根本無人去做的事。這段文字告訴我們：到西元前三世紀，已經存在一個可被辨認的養生方術之士的人群，他們有著標誌性的技法；而知識界對他們的評價，當時就已經分裂了。\u003C\u002Fp>\n\u003Cp>一件玉器上的銘文，通常被系年於西元前四世紀前後，以一段短小而有節奏的文字描述了氣在體內的執行。它的釋讀存在爭議，但它是現存最早的、對類似內迴圈練習的描述。\u003C\u002Fp>\n\n\u003Ch2>醫學的一線\u003C\u002Fh2>\n\u003Cp>中醫很早就吸收了這些運動，並且一直保留著。約成於西元前一世紀的《黃帝內經》，把導引與針、灸、藥並列在治療方法之中，並且把它派給了特定的地域與特定的病症。\u003C\u002Fp>\n\u003Cp>活動於西元二世紀的醫家華佗，被認為創制了五禽戲，即模仿虎、鹿、熊、猿、鳥的一套動作。這一歸屬出自正史中他的傳記，就“他確實教過某種此類東西”而言，這是相對可靠的證據；不過今天以此名流傳的套路，都是晚得多的重構。\u003C\u002Fp>\n\u003Cp>七世紀的孫思邈在其醫學彙編中收入了大量呼吸與伸展的調養方案，按季節、按臟腑編排。後來的醫學著者延續了這一傳統；到明代，配有插圖的治療性導引圖冊已經可以廣泛見到。\u003C\u002Fp>\n\n\u003Ch2>宗教的一線\u003C\u002Fh2>\n\u003Cp>道教把同樣的素材帶往了另一個方向。醫家用呼吸與動作來治病，宗教修行者則把它們當作一整套修煉綱領的身體基礎，這套綱領指向的是轉化，最終指向長生。\u003C\u002Fp>\n\u003Cp>早期的宗教方法包括長時間的閉氣計數、存想居於臟腑中的身神、食氣而不食谷，以及各種形式的導氣執行。四世紀的葛洪對其中許多做法有詳細描述，而且他坦率地承認，多數修習者都以失敗告終。\u003C\u002Fp>\n\u003Cp>大約從八世紀起，內丹用一套化學隱喻重新組織了這批材料：身體成了鼎器，氣與精成了藥物，神意成了火候。此後道教修煉的主流框架就是這一套，而精、氣、神作為煉化階次的這套詞彙，也正出自這裡。\u003C\u002Fp>\n\n\u003Ch2>武術的一線\u003C\u002Fh2>\n\u003Cp>武術這條線索最短，在明代以前的記載也最少。習武之人當然有自己的功力訓練法，但這些方法主要在門派內部口耳相傳，很少形諸文字。\u003C\u002Fp>\n\u003Cp>《易筋經》是與武術關係最近、也最廣為人知的一部文本，它被歸到達摩名下，並與少林相關聯。其序言聲稱成於六世紀；而自二十世紀三十年代以來的研究，把實際的成書年代定在十七世紀初，並認為這一歸屬是偽託。這不是什麼邊緣意見，而是已成定論的看法。\u003C\u002Fp>\n\u003Cp>確鑿可考的是：到明代，兵學與武術著述已經把呼吸與間架訓練描述為備戰的一部分；而從十九世紀起，內家拳把這類訓練擺到了明處，並置於核心位置。\u003C\u002Fp>\n\n\u003Ch2>八段錦\u003C\u002Fh2>\n\u003Cp>流傳最廣的這套傳統功法值得單獨一說，因為它的歷史恰好體現了普遍的模式。關於“八段錦”的記載自宋代起出現，大致始於十二世紀，而不同來源之間的描述差異相當大。\u003C\u002Fp>\n\u003Cp>它發展出兩大分支，一支坐著練，一支站著練；而在每一支之內，動作又因傳承不同而不同。今天多數人所學的版本，是二〇〇三年由中國的體育主管機構標準化的，它從若干舊本中選取並規整了動作。\u003C\u002Fp>\n\u003Cp>所以說：作為一個有名號的傳統，這套功法確實古老；在它的歷史中，它確實變動不居；而今天最常傳授的那個具體形態，只有二十來年。這三句話同時成立，而這個模式在整個題目中反覆出現。\u003C\u002Fp>\n\n\u003Cp>八段錦的名稱最早見於宋代文獻，動作在流傳中變化很大。今天常見的有兩套：一套是坐式，一套是立式；國家體育總局在二〇〇三年整理推出的健身氣功八段錦屬於立式，共八個動作，配有統一的口令和分解要求。把這套現行版本當作古法是不準確的，它是一次現代整理的結果，但整理所依據的動作確有長期的傳承。\u003C\u002Fp>\u003Ch2>二十世紀的重組\u003C\u002Fh2>\n\u003Cp>現代這一領域史上最具決定性的事件，是行政性的而非技術性的。二十世紀四十年代末到五十年代初，劉貴珍——一位曾用從鄉間師傅處學來的呼吸方法治好自己疾病的幹部——在公共衛生系統內部推廣了這些方法。\u003C\u002Fp>\n\u003Cp>他和他的合作者做了三件事：選定一個不帶宗教聯想的新名稱；把這些做法標準化為可以教學的規程；並且建立起可以開具這些方法、並記錄療效的醫療機構。一九五四年，唐山的氣功療養院開辦，此後又有其他機構相繼設立。\u003C\u002Fp>\n\u003Cp>這就是現代氣功何以是今天這個樣子的原因：短小的標準化套路、世俗的詞彙、臨床的框架，以及“它是醫學的一個分支”這一主張。這種呈現方式是有意建構出來的，其理由之一，是把這些做法與宗教分開在政治上的必要性。\u003C\u002Fp>\n\n\u003Ch2>中斷與熱潮\u003C\u002Fh2>\n\u003Cp>這一領域在文化大革命期間受到壓制，被當作封建迷信對待，其機構也被拆解。它在七十年代末以不尋常的力度迴歸。\u003C\u002Fp>\n\u003Cp>八十年代的復興遠遠越出了早先的臨床框架。公園裡的群眾性練功、有號召力的教功者、見諸出版物的種種超常能力的說法，以及機構層面對超常現象的認真關注，共同構成了那個時期的特徵。一些研究所曾就外氣發放做過實驗；那些結果經不起推敲，而當時較為審慎的研究者也這樣說了。\u003C\u002Fp>\n\u003Cp>九十年代末，監管急劇收緊。存留下來並被推廣至今的，更接近五十年代的模式而不是八十年代的：標準化的健身套路、公開傳授、說法有節制。\u003C\u002Fp>\n\n\u003Cp>還有一條線索值得補充：這一類練習在歷史上的名稱並不叫氣功。早期文獻裡用的是導引、行氣、吐納、服氣、調息等詞，各自側重不同——導引偏重肢體動作，行氣吐納偏重呼吸，服氣則與特定的修煉理論相連。“氣功”作為一個統稱，是二十世紀五十年代才推廣開來的。看到古籍中沒有這個詞，不必覺得奇怪。\u003C\u002Fp>\u003Ch2>怎樣讀那些歷史性的說法\u003C\u002Fh2>\n\u003Cp>有幾個實用的檢驗辦法。問一問：能不能拿出一個可以指名並系年的出處？問一問：最早的那條記載，說的是同一種做法，還是僅僅是同一個名字？再問一問：這條傳承有沒有一個有據可查的中段，還是隻有一個氣派的開端和一個當下的末端？\u003C\u002Fp>\n\u003Cp>多數氣功的傳承說法過不了第三關。這通常並非有意欺騙。傳授靠的是口傳，沒有留下記錄，後來的修習者就用看上去合理的東西把空缺填上了。結果就是，關於一九〇〇年以前的時段，有大量斷言，而這些斷言無論正反都無從查證。\u003C\u002Fp>\n\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>到西元前二世紀，中國已有配合呼吸的治療性運動，這由出土的圖譜與文本所證實。\u003C\u002Fli>\n\u003Cli>《莊子》對養生者的揶揄說明，這些做法在西元前三世紀就已常見，而且當時就已受到爭議。\u003C\u002Fli>\n\u003Cli>醫學、宗教、武術三條線索各自發展了兩千年，直到晚近才被併入同一個範疇。\u003C\u002Fli>\n\u003Cli>《易筋經》託名達摩是十七世紀的偽託，這是學界的定論，而非少數派意見。\u003C\u002Fli>\n\u003Cli>現代氣功是五十年代被有意建構為一門世俗臨床學科的，這解釋了它今天的形態。\u003C\u002Fli>\n\u003Cli>傳承的說法通常有一個有據可查的當下，和一個被斷言的過去，中間則沒有任何可以核驗的東西。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002F5uhetHlSHrBwyeHCJv79.webp",1920,600,{"en":714,"zh":715},"Ink-toned montage: a man in a white jacket stands in calm qigong posture, with robed masters of the past behind him and a scroll of exercise figures among misty mountains.","水墨色調的拼合畫面：一位身穿白色對襟衫的男子以氣功站姿靜立，身後是幾位身著長袍的古代修行者，一卷繪有練功人形的長卷在雲霧山間展開。",{"en":714,"zh":715},"banner","list",{"en":720,"zh":721},"The Origins and History of Qigong","氣功的源流與歷史：從馬王堆導引圖說起",{"en":723,"zh":724},"The word qigong only dates from the 1950s. Tracing the practices behind it, from the 168 BC Mawangdui drawings through medical, religious and martial lines.","“氣功”這個名字到二十世紀五十年代才出現。本頁從西元前168年封閉的馬王堆漢墓導引圖講起，分開醫學、宗教與武術幾條線索，看它們如何匯成現代氣功。",[],{"data":727},[728,804,905,996],{"id":729,"slug":730,"available_locales":731,"path":732,"title":733,"venue":736,"hero_image_url":3,"card_image_url":739,"card_landscape_url":740,"lifecycle":741,"session_mode":742,"sessions":743,"next_session":803},15601,"liu-yao-beginner-course",[420,421,422],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":734,"zh":735},"Liu Yao Beginner 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2026","2026年11月21日",21,"Sat",{"status":745,"date_slug":777,"time_label":747,"timezone_abbr":748,"date_label":778,"date_label_fr":779,"date_short_fr":780,"date_only_fr":781,"date_range_label_fr":3,"time_label_fr":753,"date_label_zh":782,"date_short":783,"date_short_zh":784,"date_only":785,"date_only_zh":786,"is_multi_day":681,"date_range_label":3,"date_range_label_zh":3,"day_of_month":147,"month_short":787,"month_long":788,"month_num":147,"year":761,"weekday_short":775,"weekday_index":60},"2026-12-12","Saturday, 12 December 2026","samedi 12 décembre 2026","sam. 12 déc.","12 déc. 2026","2026年12月12日 星期六","Sat 12 Dec","12月12日 週六","12 Dec 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