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Hát Xoan Phú Thọ is ritual singing at the communal house gate to worship the Hung Kings, performed in three stages by four original Xoan guilds in Việt Trì.
Origins, rituals and cultural values of the Hung Kings Temple Festival in Phú Thọ, held on the 10th day of the third lunar month to honor the Hung Kings.
Tet customs of the Dao Quần Chẹt people in Phú Thọ include making chung and day cakes, ancestor worship, and community rituals that mark the new year.
Tet Doi is a festival of the Muong people in Thu Cúc commune, Phú Thọ, to invite the 'rice maidens' back to the village.
The Mường New Rice Festival in Hương Cần Commune, Phú Thọ falls on the 10th day of the 10th lunar month, when the Lang makes the offering at Khoang Đình.
The Tây Thiên Festival runs from the 15th to the 17th of the second lunar month in Đại Đình Commune, Phú Thọ Province, honoring National Mother Lăng Thị Tiêu.
The Hung Kings Worship, a UNESCO intangible cultural heritage, reflects Vietnam's tradition of remembering the source when drinking water.
How old histories record the eighteen Hùng kings and the state of Văn Lang, and which parts are legend: the sources, the fifteen bộ and the Hùng cult.
Hiền Quan Phet Festival in Phú Thọ runs on the 12th and 13th of the first lunar month with palanquin procession, worship, troop march, and phet grabbing.
The Mother Âu Cơ Temple Festival in Phú Thọ runs on the 6th and 7th of the first lunar month, when female officiants lead rituals.
The Muong ethnic group speaks a Viet-Muong language and lives mainly in Hòa Bình, Thanh Hóa and Phú Thọ, with mo epics, festivals and worship customs.
Hùng Kings' Commemoration Day falls on the 10th day of the 3rd lunar month at Đền Hùng temple in Phú Thọ province, honoring the legendary Hùng Kings.
Thiên Tài and Thiên Thọ are placed from the Mệnh and Thân palaces by year branch. The two Earth stars meet when Mệnh and Thân share a palace.
Tả Phù and Hữu Bật in Tử Vi: placed by lunar birth month from Thìn and Tuất, sharing Mùi (month 4) or Sửu (month 10), as read in Vietnamese Tử Vi books.
The Mother Goddess Worship of Tam Phu venerates the Holy Mothers and deities of the universe, guiding people toward a practical life.
The Phủ Dầy Festival in Nam Định, held in the third lunar month, honors Saint Mother Liễu Hạnh with Chau Van singing and Hau Dong mediumship.
The Phù Lá people include the Phù Lá Lão, Phù Lá Đen and Phù Lá Hán groups, living in Hà Giang, Lào Cai, Yên Bái and Lai Châu.
Phù Ức is a balancing principle in BaZi that uses supportive deities when the Day Master is weak and restraining deities when it is strong to achieve harmony.
The Minor Arcana is the 56 cards left after the 22 Major Arcana. Four suits, Wands, Cups, Swords and Pentacles, cover everyday events.
UNESCO inscribed Mother Goddess Worship of the Three Palaces in 2016, honoring the sky, forest and water Mothers, with Holy Mother Liễu Hạnh at its center.
Saint Mother Liễu Hạnh, the only female saint among the Four Immortals, is tied to the three descents to earth and to the Three Realms Mother Goddess worship.
Bệnh Phù governs illness and gossip in Tử Vi, but its palace and companion stars set the severity. This covers placement, meaning, and reading.
Phú Đăng Hỏa is the Na Yin for Giáp Thìn and Ất Tỵ years, a lamp flame in the dark night. Its five elements meaning shapes a quiet, resilient inner spirit.
Tử Vi and Thiên Phủ share a palace only at Dần and Thân. How the stars are placed and what four Vietnamese Tử Vi books say about this pairing.
The Tử Phủ Vũ Tướng set in Vietnamese Tử Vi: its four stars, how they are placed, when the pattern forms and how three manuals read it.
Thai Phụ and Phong Cáo in Vietnamese Tử Vi: placement by birth hour or from Văn Khúc gives one result, with meanings as each book records them.
Dinh Cậu Phú Quốc Festival falls on the 15th and 16th of the 10th lunar month, with Nghinh Cậu, Yết Cậu and Chinh Te rituals honouring Chúa Ngọc Nương Nương.
Explore Thiên Phủ in Purple Star Astrology: its treasury-of-heaven origin, steady nature, dignity meanings, and readings for Life, Wealth, and Career palaces.
Lạng Sơn's Kỳ Cùng and Tả Phủ Temple Festivals run from the 22nd to the 27th of the first lunar month, when the Quan Lon Tuần Tranh palanquin returns.
Trực Phù is the twelfth star of the Thái Tuế cycle in Vietnamese Tử Vi, one palace behind the birth-year branch. Placement and what four books say.
Cư trần lạc đạo phú by Trần Nhân Tông: ten sections in Nôm and a closing verse in Hán, on living in the world while delighting in the Way.
How to place the 14 major stars of Tử Vi from the cục and lunar birth day: find the Tử Vi palace, then the Tử Vi and Thiên Phủ groups by the old verse.
Saint Giong, or Phù Đổng Thiên Vương, is one of the Four Immortals in Vietnamese folk belief, and the Giong Festival was recognized by UNESCO in 2010.
Anthropology finds modernisation does not erase spirit belief in Vietnam. Temples and festivals grew busier after Đổi Mới for several overlapping reasons.
The Lower Mansion covers the jawbone and chin in the Six Mansions system, reflecting later years, endurance and stability in traditional physiognomy.
Vietnam's 2016 Law on Belief and Religion separates belief from religion, yet researchers still debate whether Mother Goddess Worship is a religion.
Đạo Mẫu is an indigenous Vietnamese folk belief. It worships Holy Mothers and female deities who govern the universe through the Four Palaces system.
Red River Delta culture centres on village life, communal houses, pagodas, village gates and worship. A close look at Đường Lâm, Phù Lưu and Phúc Xá.
Ba Tu reads marriage through the spouse star and the spouse palace at the day branch, plus how that branch combines or clashes with major and annual luck.
Ông Hoàng Bảy, a Le Dynasty general, is worshipped at Bảo Hà Temple in Lào Cai, blending hero veneration with Mother Goddess beliefs.
The Parents Palace in Zi Wei Dou Shu reflects bonds with parents, guardians and superiors, and how major stars shape their influence.
Per Lục Nhâm đại toàn: Nguyên Thủ has one khóa with upper overcoming lower, Trùng Thẩm one with lower overcoming upper; Tri Nhất and Thiệp Hại have several.
155 types of Vietnamese offering rites in 15 groups, from ancestor and death-anniversary rites, Tết and the festivals of the year to funerals, communal houses and temples, and the rites of ethnic communities; each with alternative names, timing, recipients, a short description, classification axes (cycle, social setting, beings worshipped, tradition, ethnic group, cultural region), a structured date and sourced passages on its customs. It is the key table for Nhật Nguyệt's datasets on offering prayers and rite customs.
