《素问入式运气论奥》

Su Wen Ru Shi Yun Qi Lun Ao is a work explaining the theories of the Five Phases and the Six Qi in the Huangdi Neijing: Su Wen. Its title means “Exploring the Essentials of the Su Wen’s Teachings on the Circulation of Qi.” The contents listed here include the generating and overcoming relationships among the Five Phases, the Heavenly Stems and Earthly Branches, the Na Yin system, the climates of the four seasons, the Five Circulations and Six Qi, host and guest Qi, the Heavenly Tally and the Yearly Meeting, dominance and restoration, pulse signs, and methods of treatment. The upper, middle, and lower scrolls discuss these topics in separate chapters.

Several chapters are repeated in the original contents, and some chapter numbers and titles are missing. In the title “On the Mutual Confluence and Transformation of Lesser and Greater Qi Circulations,” the character shao appears in both the Yuan edition and the title in the main text.

The preface title indicates that the work was written by Liu Wenshu, who held the ancient official titles of Chaosan Lang and Assistant Director of the Imperial Medical Office.

Medical texts are classics among the ancient “Three Mounds” books. Fuxi observed the celestial patterns and devised the calendar of the Heavenly Stems and Earthly Branches. Shennong personally tasted the hundred herbs and compiled a materia medica. The Yellow Emperor discussed illness and wrote the Basic Questions. From this we can see that the Way of medicine is profound and mysterious, and not easily mastered. Without wholehearted dedication, how could anyone understand its secrets?

The Basic Questions discusses the movements of Qi, especially the essentials of supplementing and draining in diagnosis and treatment. Although the book records exchanges between the Yellow Emperor and Qibo and Guiyuqu, these are scattered across its chapters. It never explains a specific method for beginning, so it is not easy to study or apply. My talents are meager, yet I admire the true way of Daoism and have devoted myself for years to studying the writings of sages and worthies. Even amid the demands of official duties, I have never set aside this work. I gathered what I had read into written form; over time, it grew into several volumes. I traced the origins of the book’s various teachings, added explanations, and drew diagrams to resolve questions.

I have distilled the ancient essentials concerning the movements of the Five Phases and Qi, and selected the core insights of Yin-Yang theory from the Basic Questions, so that the material is clear and ordered, like lifting the main cord to spread a net or stringing beads to bring them together. In my annotations, I clarify what is profound, give each discussion a clear direction, and use as little ornamentation as possible to make the meaning easy to understand. After reading the work through once, readers should be able to grasp most of its subtle principles.

I do not presume to seek fame through this work. I am simply concerned that errors in medical judgment may harm people, cut short their lives, and rob them of longevity. Preface dated the fifteenth day of the Dingchou month in the year Jimao of the Yuanfu era.

Essays on the Essentials of the Movements of Qi, in the Manner of the Basic Questions, Upper Volume

Diagram of the Pivotal Essentials of the Five Movements and Six Qi

Diagram of the Movements of the Cycles of Sixty Years

Formula for the Ten Heavenly Stems Governing the Movements

Formula for the Twelve Earthly Branches Governing the Celestial Influence

Diagram of the Five Phases in the Order of Life and Death, Advance and Reversal

Chapter One: On the Five Phases in the Order of Life and Death, Advance and Reversal

The principles of the Five Phases generating and overcoming one another are clear. The Heavenly Stems and Earthly Branches, as well as the calculations of the Five Circuits and Six Qi and of the year, month, day, and hour, are all based on these principles and are used in combination. In Heaven, the Five Phases appear as Qi—cold, heat, dryness, dampness, and wind. On Earth, they take concrete form as Metal, Wood, Water, Fire, and Earth. Form and Qi respond to one another, and all things come into being through their transformation. This is the basic pattern by which Heaven and Earth create and give rise to things. The subtle workings of this pattern may be said to be inexhaustible.

Wood corresponds to the East and to spring. “Wood” suggests stirring and emerging: Yang Qi stirs and pushes through the ground, and plants and trees begin to grow. Water flows eastward, nourishing the growth of Wood. Wood grows upward and spreads downward; this is its natural form.

Fire corresponds to the South and to summer. “Fire” suggests change and transformation: Yang Qi is above and Yin Qi below; Fire blazes, and all things change along with it. Fire can be kindled by drilling into Wood, showing that Fire arises from Wood. Yet Fire has no fixed form and must depend on substances such as Wood in order to appear. Once it appears, it exerts its effects; when its fuel is consumed, it disappears. This is the natural order.

Metal corresponds to the West and to autumn. “Metal” suggests restraint and contraction: as Yin Qi gradually rises in autumn, all things stop growing and draw inward. Metal can be sifted from sand and soil, and is therefore generated by Earth. It arises from Earth yet remains distinct from it; this is its natural form.

Water corresponds to the North and to winter. “Water” suggests moistening: Yin Qi moistens and nourishes all things. Water is generated by Metal. Water follows winding paths, flowing toward low ground until it reaches its destination; this is its natural nature.

Earth occupies the center and also belongs to the southwest, corresponding to late summer, the period near the end of summer. “Earth” suggests bringing forth and bearing: it receives and transforms all things, allowing what is about to grow to break through the soil and what is declining to return to it. Thus, all things depend on Earth. Earth is strongest in late summer and is generated by Fire. At times, Earth can restrain Water; this too is part of the natural order.

When the Five Phases overcome one another, the “child” of each phase can avenge its “mother”: Wood overcomes Earth, so Earth’s child, Metal, in turn overcomes Wood; Wood’s child, Fire, in turn overcomes Metal; Metal’s child, Water, in turn overcomes Fire; Fire’s child, Earth, in turn overcomes Water; and Water’s child, Wood, in turn overcomes Earth. The Five Phases generating one another marks the beginning of their movement; their overcoming one another marks its end. These principles all arise from their inherent nature.

What is hard and forceful can be broken: Earth enables Wood to grow and spread. What is solid can prevail over what is empty: Earth can block the flow of Water. Yin can diminish Yang: Water can extinguish Fire. Fierce forces can damage what is rigid: Fire can melt and weaken Metal. What is hard can master what is soft: Metal can cut down Wood. Thus the Five Phases continually circulate: they follow the sequence of generation and are regulated through the reverse relations of overcoming. Through their mutual action, they together form the patterns governing the movement of Heaven and Earth.

The ancients used the ten Heavenly Stems—Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui—in combination with the twelve Earthly Branches, such as Zi, Chou, Yin, and Mao, to calculate the seasons and solar terms and to understand changes in the myriad things. They also used them to observe people’s good and ill fortune, blessings and misfortunes, and the course of illness. Paired together, the ten Heavenly Stems and twelve Earthly Branches form a system for recording years and days: it can calculate years and the sixty-year cycle, as well as dates and the twelve two-hour periods of the day.

The ten Heavenly Stems each correspond to one of the Five Phases and a direction: Jia and Yi in the east belong to Wood and correspond to spring; Bing and Ding in the south belong to Fire and correspond to summer; Wu and Ji in the center belong to Earth and govern the transitions between the four seasons; Geng and Xin in the west belong to Metal and correspond to autumn; Ren and Gui in the north belong to Water and correspond to winter.

Jia belongs to Yang Wood. It represents Yang Qi beginning to sprout within, as plants break through their shells and emerge. Yi belongs to Yin Wood. It represents Yang Qi gradually strengthening while still constrained by Yin Qi; it can also be understood as the myriad things breaking free of their shells and growing in a curved form. Bing belongs to Yang Fire and symbolizes Yang Qi rising, with the myriad things becoming manifest and flourishing. Ding belongs to Yin Fire. It indicates that although Yang Qi is strong, it is now meeting Yin Qi. Wu belongs to Yang Earth and symbolizes the myriad things growing up out of the soil and, when they decline, returning to it. Ji belongs to Yin Earth and occupies the end of each season; it indicates that after the myriad things turn from flourishing to decline, they begin to sprout anew.

Geng belongs to Yang Metal and represents change and continuation. Xin belongs to Yin Metal. It indicates Yin Qi gradually strengthening as Yang Qi nears its end; it also symbolizes the myriad things reaching maturity, revealing their flavor, and taking on renewed form. Ren belongs to Yang Water and represents Yang Qi beginning to arise within Yin, like a fetus forming in the womb. Gui belongs to Yin Water. It indicates the seasons turning toward storage and concealment, as the myriad things lie dormant and gestate, with new sprouts taking shape within them.

Thus Jia, Bing, Wu, Geng, and Ren belong to Yang, while Yi, Ding, Ji, Xin, and Gui belong to Yin. Each of the Five Phases is paired with one Yin and one Yang, making the ten Heavenly Stems. The scripture’s phrase “Heaven has ten suns” refers to this cycle of ten Stems: after six turns, it completes one full Jia cycle.

The arrangement of the twelve Earthly Branches reflects the patterns governing the movement of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). Clear, light Yang Qi rises to become Heaven, where the Five Phases emerge and form the Ten Heavenly Stems. Heavy, turbid Yin Qi descends to become Earth, establishing the four directions and eight quarters and forming the Twelve Earthly Branches. The Heavenly Stems and Earthly Branches work in combination, changing in abundance and decline each year as their cycles turn and the solar terms advance. The rising and falling of Yin and Yang likewise gives the transformations of all things a discernible pattern.

Zi is the eleventh month. It lies in the north and belongs to utmost Yin and cold Water. Yet when Yin reaches its extreme, Yang also begins to arise, so the Zi month marks the first emergence of Yang. Ren here denotes the stage in which Yang Qi is being nurtured. Chou is the twelfth month. Yin Qi is still gathered together, and the month falls at the transition from the year’s end to the new year; hence it carries the sense of a knot or binding.

Yin is the first month. Yang Qi has now risen, Yin Qi has withdrawn below, and people begin to notice the changes in Yang. In ancient times, observers watched for ash to move inside pitch pipes to determine the solar terms and infer the season. Yin also means to unfold and bring forth: it refers to the way all things begin to grow. Mao is the second month, when the sun rises. Mao also means luxuriant growth, expressing the strengthening of Yang Qi and the flourishing of all things. Chen is the third month. Yang Qi has passed the midpoint of the year, and all things are stirred into growth; Chen also carries the sense of stirring.

Si is the fourth month. Yang Qi has reached its full strength, while Yin Qi has yet to appear. From Zi through Si, Yang Qi steadily grows and holds sway. Si also means to rise or flourish, describing the growth and development of all things. Wu is the fifth month. Yang Qi has not yet declined, but Yin Qi has begun to emerge. Wu also means to grow large and abundant; at this time, all things flourish. Wei is the sixth month, when plants grow luxuriantly and their fruits gradually ripen. Wei also means flavor: once mature, all things begin to acquire their taste.

Shen is the seventh month. The growth of Yang Qi is complete, and Yin Qi begins to circulate between above and below. People can sense the arrival of Yin Qi in signs such as the appearance of white dew and the falling of leaves. Shen also means to take shape, referring to all things having reached their full form. You is the eighth month, when the sun sets and Yin Qi is at its height. You also means to contract and gather in, indicating that all things begin to be stored away.

Xu is the ninth month. Yang Qi has not vanished entirely, but it no longer governs; it lies hidden in the Earth represented by Xu. Xu also corresponds to the Qian position and is called the Gate of Heaven. It further carries the sense of decline and extinction, describing the gradual withering of all things. Hai is the tenth month and belongs to pure Yin. Hai conveys the force of desolation and killing, by which Yin Qi causes all things to decline. This is the pattern of the movement of Earth Qi, and so Hai is the name given to this month.

The Heavenly Stems use Yin-Yang and the Five Phases to explain changes in the conditions of Heaven, while the Earthly Branches mark directions. Among the twelve Branches, Zi, Yin, Wu, and Shen belong to Yang; Mao, Si, You, and Hai belong to Yin. Earth occupies the junctions between the four directions and governs the closing stages of the four seasons. Chen and Xu are Yang Earth, while Chou and Wei are Yin Earth; for this reason, the Branches are not evenly divided between Yin and Yang.

The Heavenly Stems combine with the Earthly Branches to form sixty pairs. A cycle of sixty days repeated six times makes one year. This is what the scripture means when it says, “Heaven uses six cycles of six to complete one year.” The twelve Branches are also called the Twelve Pitch Pipes or the Twelve Hours. Each Branch also corresponds to the principal star and star animal associated with its position among the Twenty-Eight Lunar Mansions, the divisions of the sky used in ancient China.

The star animals are further divided into primary and secondary associations. For example, the Tail Mansion corresponds to the Fire Tiger, and the Winnowing Basket Mansion to the Water Leopard; both are in the Yin position. The Neck Mansion corresponds to the Metal Dragon, and the Horn Mansion to the Wood Jiao-dragon; both are in the Chen position. The tiger and dragon are the primary associations, and the rest follow the same pattern. Names such as Fire Tiger and Metal Dragon are also related to the method of naming days after the Seven Luminaries: the sun, the moon, and the five planets. The term “Secret Day” refers to the names of the Seven Luminaries. When the sun governs the day, it is called a “Sun Secret Day,” determined according to the lunar mansion in which the sun is located. Although these matters are not explained in detail in the Suwen, the author briefly introduces them here to supplement the account of the principles governing the movement of Yin and Yang.

On the Diagram and Explanation of Na Yin

The ten Heavenly Stems and twelve Earthly Branches combine to form the sexagenary cycle, or sixty stem-branch pairs, which marks the sequence of days and provides the ordering principle of the workings of Heaven and Earth. Jia belongs to the East and symbolizes the first emergence of the myriad things in spring; it is the first of the ten Stems. Zi belongs to the North and symbolizes the beginning of the growth of Yang qi. For this reason, Jiazi comes first, followed by Yichou. The twelve temporal positions represented by the Earthly Branches, however, interweave and combine with one another, as do the Five Phases, so no single Phase is permanently assigned to any one position.

There is also a method of calculation called Na Yin, which takes the Five Phases in rotation as the tonal centers of the five notes, linking it to the ancient system of pitch standards known as lü-lü. Each of the five stem-branch pairs assigned to an Earthly Branch has its own Na Yin. Together, the twelve positions yield sixty Na Yin correspondences. For example, the Zi position is paired with Jiazi Metal, Bingzi Water, Wuzi Fire, Gengzi Earth, and Renzi Wood.

According to the “Treatise on Pitch and Calendar” in the Book of Han, the phrase “those of the same kind take wives, and after an interval of eight, produce a child” describes how Na Yin is derived. “Those of the same kind take wives” means that in Jiazi, the Stem Jia and the Branch Zi are both Yang, so the Stem and Branch share the same Yin-Yang quality. A pair of the opposite quality is then matched as the “wife”: Yichou, since both Yi and Chou are Yin. The other groups follow the same pattern.

“After an interval of eight, produce a child” means that, starting from Jiazi, one passes over eight positions to reach Renshen, which yields Metal; passing over eight more reaches Gengchen, which again yields Metal. The sequence then moves through Fire, Wood, Water, and Earth in turn, before returning to Metal and completing a cycle. The calculation then continues from Jiawu. The “interval of eight” excludes both the starting and ending positions; it does not mean that the eighth position itself is counted as the result. Counting each position from Jiazi through Guisi gives ten positions, the qi count of one circuit through the sixty stem-branch pairs.

Na Yin begins with Metal because, among the Five Phases, only Metal produces a clear, resonant sound. When Metal is cast into an object, its sound becomes manifest. The Baihu Tong says that bells correspond to the Dui note. The sound of a bell resonates with people and corresponds to the lungs. The lungs are one of the five viscera, and Metal governs sound. Metal qi also corresponds to the skin and body hair, making them firm; this, too, reflects the function of Metal. In autumn, the myriad things are cut down, the climate is dry, and the wind sounds strong and sharp—all of these express the nature of Metal.

The direction of movement in Na Yin runs opposite to the sequence described above: the five notes begin in the West and turn to the right toward the South. Yang qi begins to grow at the Zi position, so the process is called “generating downward”; Yin qi begins to grow at the Wu position, so it is called “generating upward.” Generation between above and below means that qi from Heaven descends while qi from Earth rises. The Book of Changes’ phrase “Heaven and Earth join in peace” conveys a related idea.

Each cycle of generation proceeds through only three steps, corresponding to the principle of three. The scriptures say that three form Heaven, three form Earth, and three form the human; the Book of Changes forms its images from three lines, while the Laozi says, “The One gives birth to Two, Two gives birth to Three, and Three gives birth to the myriad things.” These all express the same idea: things have a beginning, middle, and end; once all three are present, transformation can be completed. The five notes change in sequence, and the twelve positions are each matched with five notes, forming thirty positions that then extend across the sixty stem-branch pairs. This is the meaning of “Yin and Yang intermix, and transformation arises from this,” as well as “high and low call to each other, rising and descending depend on one another, and transformation comes about.”

The Five Phases take concrete form on Earth and are the foundation of the myriad things in daily life. They generate and restrain one another; at higher levels, the transformations of Qi assume countless forms and are difficult to measure. When the Qi of the Five Phases acts upon people, it forms the body and becomes the pivot of life’s activity. When it moves through Heaven, it brings changes in cold and heat and becomes the source of the growth and transformation of all things. For this reason, the sages of antiquity investigated its subtle workings and wrote the Inner Classic, which states: “On Earth, it appears as physical forms; in Heaven, it appears as Qi.”

There are five kinds of the Five Phases, but Heaven’s Qi has six forms, because Fire is divided into sovereign Fire and ministerial Fire. The Six Qi are cold, summer heat, dryness, dampness, wind, and Fire; they are the primordial Qi inherent in Heaven and Earth. The Three Yin and Three Yang follow these forms of Qi in their operation and are called the “branch.” The concepts of branch and root will be discussed in detail later. In brief, each of the Six Qi has a principal transformation. A close reading of the classic also shows that the transformations of Earth appear as dampness and rain, while those of Metal appear as dryness and coolness. These terms describe the qualities of each.

The Qi of Wood transforms into wind and governs spring. The word “spring” carries the meaning of sprouting and stirring: Yang Qi begins to move, so wind can set all things in motion, as though it were Heaven’s command. Sovereign Fire transforms into warmth and governs late spring and early summer. It makes the weather mild and pleasant, without the intense heat of midsummer; this expresses the nature of sovereign Fire. Ministerial Fire transforms into summer heat and governs summer. Summer implies fullness and abundance, as does the name of the fifth lunar month; at this time, scorching heat becomes evident.

The Qi of Metal transforms into coolness and dryness and governs autumn. As the weather turns cool in autumn, the clear Qi of the White Dew period is an expression of Metal Qi. Metal corresponds to Geng and Xin, with Xin belonging to Yin Metal. Citing the Difficult Classic’s statement that “Xin is Shang [the Metal tone], the yielding aspect of Bing,” the text explains that Xin Metal carries a quality of Fire and therefore manifests as dryness. After prolonged rain, a westerly wind often signals that the weather is about to clear and become dry. If rain continues with the westerly wind, dryness and dampness are contending, and the weather often clears afterward.

The Qi of Water transforms into cold and governs winter. Winter carries the meaning of ending, and severe cold follows. The Qi of Earth transforms into dampness and rain and governs late summer, the sixth lunar month. Earth is generated by Fire and gradually grows through summer, flourishing in late summer. Amid the summer heat, the Qi of Earth becomes moist, and dampness thus appears. Earth can produce growth only when it is moist; when dry, it loses its vitality. The emergence of spring water from beneath the ground also shows the connection between dampness and the land. The Inner Classic says: “Earth Qi rises and becomes clouds; Heaven Qi descends and becomes rain. Rain comes from Earth Qi, and clouds from Heaven Qi.” This makes the relationship between Earth and rain clear.

Together, the Six Qi make up the seasonal order of the year, taking turns in their movement and each presiding in turn. The sequence of warmth and cold through the four seasons, combined with the changes in season governed by each of the Six Qi, means that the climate differs from year to year. The warmth of spring, the heat of summer, the coolness of autumn, and the cold of winter are all, in themselves, the normal climates of Heaven and Earth. But when guest Qi moves into the position occupied by the governing Qi, different conditions arise, such as harmony or opposition, excess, or predominance. Climate therefore varies and cannot be treated as uniform.

The climates of Yin and Yang through the four seasons usually begin in the middle month of each season and reach their height in its final month. The Inner Classic says that climatic changes differ by a little more than thirty degrees; it also says that the key to the waxing and waning of seasonal Qi lies in the four directional points. Yang Qi’s transformation begins with warmth and reaches its height in summer heat; Yin Qi’s transformation begins with coolness and reaches its height in severe cold. The four directional points are the final months of the seasons: Chen, Xu, Chou, and Wei.

Specifically, spring Qi begins in the second lunar month, and warmth reaches its height in the third; summer Qi begins in the fifth, and summer heat reaches its height in the sixth; autumn Qi begins in the eighth, and coolness reaches its height in the ninth; winter Qi begins in the eleventh, and cold reaches its height in the twelfth. This shows that some time passes between the beginning of a seasonal influence and its reaching its height.

At the summer solstice in the fifth lunar month, Yin Qi has already begun to arise, yet the weather is at its hottest. At the winter solstice in the eleventh lunar month, Yang Qi begins to arise, yet the weather is at its coldest. This is because Qi, after arising from below, pushes upward. When Yin Qi arises, Yang Qi is pushed upward, making the weather hotter; when Yang Qi arises, Yin Qi is pushed upward, making the weather colder. The water in a well makes this easy to understand: it is cool in summer and mild in winter. This is the normal pattern of the year’s climatic changes.

A Diagram of the Climate of the Four Seasons

On the Climate of the Four Seasons, Chapter Six

The winter solstice is a mid-season Qi. At this time, earthworms curl up. The movements of the sun and moon bring about the four seasons. Because their movements follow regular patterns, the sages established the calendar to calculate them. Yin and Yang alternate, and all things come into being and flourish without end. Because their transformations are boundless, the sages observed specific phenomena to discern the climate.

The beginnings and endings of the six Qi arrive early or late, while the Five Phases’ movements may be excessive or insufficient, full or depleted. The sages investigated these patterns according to the highest principles and examined them through precise calculations. They passed them on to later generations without error. The classics say: five days make one pentad; three pentads make one Qi; six Qi make one season; and four seasons make one year. They also say: the sun belongs to Yang and the moon to Yin. Each follows its own divisions and course, traveling a fixed distance in its circuit. The sun moves one degree each day, while the moon moves a little more than thirteen degrees.

Three pentads make one Qi, six Qi make one season, and four seasons make one year. The large and small months together make up 365 days, forming a year. The accumulated remainder of Qi and days is adjusted by intercalary months. The classics say that the sun travels one degree of the celestial circuit each day and night; this is one day. After 365 and one-quarter days, the sun completes the degrees of the celestial circuit, forming one year. Every five days correspond to one pentad, and three pentads make one Qi, or fifteen days. Three Qi make one solar term. Here, “solar term” refers to the eight seasonal markers: the Start of Spring, Spring Equinox, Start of Summer, Summer Solstice, Start of Autumn, Autumn Equinox, Start of Winter, and Winter Solstice. Each of the eight markers is divided into three Qi, making twenty-four solar terms. These govern the four seasons and thereby divide the year.

The Spring and Autumn Equinoxes are called “equinoxes” because, in terms of the six Qi, the first Qi ends in the middle of the second lunar month and the second Qi begins; in the middle of the eighth lunar month, the fourth Qi ends and the fifth begins. In terms of the seasonal calendar, Yin and Yang, cold and warmth are at a turning point then. Day and night each last about fifty ke, an ancient unit of time, so Yin and Yang are evenly divided as well. That is why the classics say that the climate changes on the days of the equinoxes.

The Winter and Summer Solstices are called “solstices” because, in terms of the six Qi, the Qi that presides over Heaven reaches its position in the middle of the fifth lunar month, while the Qi that resides in the Earth reaches its position in the middle of the eleventh. “Presiding over Heaven” and “residing in the Earth” are concepts in the theory of the movements and Qi, referring to the forces that govern the climate in the first and second halves of the year. In terms of the seasonal calendar, the Qi of Yin and Yang reach their respective extremes at these times. At the Summer Solstice, daylight is longest, at no more than sixty ke, and Yang Qi reaches its height. At the Winter Solstice, daylight is shortest, at no more than forty ke, and Yin Qi reaches its height. These are points at which the seasons have not yet begun to change. That is why the classics say that the climate remains the same on the days of the solstices.

The celestial sphere turns from west to east, while the sun, moon, and five planets travel across the sky from east to west. The Baihu tong therefore says, “Heaven rotates to the left, while the sun, moon, and five planets move to the right.” Relative to the celestial sphere, the sun, moon, and five planets belong to Yin, so they move to the right, like subjects facing their ruler. The sun travels one degree of the celestial circuit each day and night; the moon travels a little more than thirteen degrees. “A little more” means that the moon travels less than fourteen degrees each day, about thirteen and seven-nineteenths degrees. The moon moves faster, completing a circuit of the celestial sphere in about twenty-seven days. If its daily movement is added up, the moon travels a little more than 387 degrees in twenty-nine days. By comparison, the sun travels only twenty-nine degrees in that time. Although the moon has completed a circuit of the sky and traveled another twenty-two degrees, it has still traveled about seven degrees less than the sun. Yin-Yang thinkers held that the sun and moon move at different speeds and in a changing sequence, rather than at a constant rate. This is why months vary in length and the date marking the end of a month differs.

A year is reckoned as 365 and one-quarter days, with one-quarter of a day equal to twenty-five ke. After this fraction is accounted for, the calendar must also allow for the fact that a short month has one fewer day: across twelve months, this amounts to a difference of six days. A year therefore has about 354 days, eleven days and twenty-five ke fewer than a solar year. The calendar accumulates these remainders and sets intercalary months to adjust the arrangement of the twelve months.

Each year, the first lunar month begins with a fixed solar term, and the solar terms advance every three pentads. At the middle of each month, the direction indicated by the handle of the Dipper marks the twelve chen, or twelve directions. An intercalary month has no independent starting solar term or Dipper direction; the calendar marks it by borrowing the terms of other months. Once the remainders at each point have been calculated, the intercalary month is determined and the calculation of the celestial degrees is complete. The classics say: “Establish the starting point at the beginning of the year, correct the position in the middle of the year, and calculate the remainder at the end of the year; then the celestial degrees are fully reckoned.” This is the principle they describe.

When we observe the remote and profound sky, we find no degrees marked upon it. The ancients matched the positions the sun and moon passed each day with the twenty-eight lunar lodges, the ancient system for dividing the sky into stellar regions, and used them as markers to record the degrees traveled by the sun and moon. That is why the classics say: “The stars are used to measure the movement of the sun and moon.” Here, “measure” means determining the degrees of their movement.

The sky itself has no ready-made “pentads.” The ancients observed and inferred the climate from whether phenomena such as wind, rain, frost, dew, and the growth of plants appeared on schedule. This is what is called a pentad. Each pentad corresponds to five days and is also the period in which the Qi of the Five Phases generate one another and take their turns in succession. They repeat in a cycle, like a ring without end. The Book of Documents says: “A cycle has 366 days; intercalary months adjust the seasons and complete the year.” This expresses the same principle.

Anyone who practices medicine must understand these matters. The classics say: “One who does not understand the patterns of annual climate, the waxing and waning of Qi, or how deficiency and excess arise cannot be considered a qualified physician.” Wang Bing held that if one has not even understood the fundamental patterns governing the movements of Heaven and Earth, how can one accurately understand the causes of illness? This is a profound warning handed down by the sages of antiquity.

Yin and Yang join and separate across the six directions, bringing the changes of cold and heat. The movements of the sun and moon drive the succession of the four seasons, altering the solar terms and climate in turn. Thus, a classic says, “To the right of Brightness is the position occupied by sovereign Fire.” “Brightness” here refers to where the sun is located, the Mao position—the east in the system of the twelve earthly branches. Moving one step to the right from the position of sovereign Fire, ministerial Fire governs; one step farther, Earth Qi governs; another step, Metal Qi governs; another, Water Qi governs; and another, Wood Qi governs. These are the fixed positions of the six Qi, known as the principal positions.

Each year, Wood Qi governs from the major cold solar term, the midpoint of the twelfth lunar month, beginning the first Qi period. At the spring equinox, the midpoint of the second lunar month, sovereign Fire governs and the second period begins. At lesser fullness, the midpoint of the fourth lunar month, ministerial Fire governs and the third period begins. At great heat, the midpoint of the sixth lunar month, Earth Qi governs and the fourth period begins. At the autumn equinox, the midpoint of the eighth lunar month, Metal Qi governs and the fifth period begins. At lesser snow, the midpoint of the tenth lunar month, Water Qi governs and the sixth period begins. Each Qi period governs for sixty days and eighty-seven and a half ke, making a total of 365 days and 25 ke and completing one full year. This calculation cannot align perfectly with the extra days at the end of the year or the days short in shorter months. In practice, the time when one Qi period gives way to the next must be determined from the calendar and the solar terms.

The changes described above are Yin and Yang on Earth. They are said to “remain still and keep to their positions”—the principal Qi, which stays fixed from year to year. Cold, heat, dryness, dampness, wind, and Fire follow their usual cycles as the six Qi, but their specific expression varies from year to year.

There are also changes of Yin and Yang in Heaven, said to “move without ceasing.” These include the rotation of the Qi governing Heaven, the Qi governing the Earth, and the Qi between them on the left and right. The Qi that rotates into position for a given year is called guest Qi. Guest Qi reflects the changes in that year’s heavenly conditions. As those conditions arrive, they bring varying climates of cold, heat, dryness, dampness, wind, and Fire. Principal Qi must respond to the changes in guest Qi: when guest Qi is strong, principal Qi follows it; when principal Qi is strong, it runs counter to guest Qi. The two restrain each other, and each may gain the upper hand.

A sundial divides the day into twelve double-hours, together covering one full day and night. The ancients made a bronze water clock: water flowed from a vessel and moved a floating arrow, marked with one hundred divisions for measuring time. Whether the sun and moon shone brightly or were obscured, these hundred divisions could measure the full span of a day and night.

A year is governed in turn by six Qi (vital energy) phases, which preside over its climatic changes. Each phase lasts about sixty days and eighty-seven and a half divisions. The moments when one phase gives way to the next therefore fall at different times. As daylight grows longer or shorter through summer, the divisions marking sunrise and sunset shift, as do the spans of day and night; the divisions at which the six Qi phases change, however, remain fixed. This diagram was drawn to illustrate the point.

Take a Jiazi year as an example. The first Qi phase begins at the first division of the water clock and ends at eighty-seven and a half divisions, at the midpoint of Zi. The second begins at eighty-seven and six-tenths divisions and ends at seventy-five divisions, at the fourth division of Xu. The third begins at seventy-six divisions and ends at sixty-two and a half, at the midpoint of You. The fourth begins at sixty-two and six-tenths divisions and ends at fifty divisions, at the fourth division of Wei. The fifth begins at fifty-one divisions and ends at thirty-seven and a half, at the midpoint of Wu. The sixth begins at thirty-seven and six-tenths divisions and ends at twenty-five divisions, at the fourth division of Chen. In this way, the cycle completes one circuit in a year, and the remaining divisions carry over into the first Qi phase of the following Yichou year.

Following this calculation, the first Qi phase of the Wuchen year again begins at the first division of the water clock, completing a small cycle in four years. This is why in the Shen, Zi, and Chen years, the Qi phases meet at the same moments. The first Qi phase in Si, You, and Chou years always begins at the twenty-sixth division; in Yin, Wu, and Xu years, it begins at the fifty-first; and in Hai, Mao, and Wei years, at the seventy-sixth. Since the Qi phases in each group of three years begin at the same divisions, these groupings are called the “Three Harmonies” (Sanhe). Fifteen small cycles make up one great cycle, spanning sixty years.

The Three Yin and Three Yang are the six Qi of Heaven and belong to the “manifest aspect”; Water, Fire, Wood, Metal, and Earth are the Five Phases of Earth and belong to the “root.” All things pass through birth, growth, transformation, gathering, and storage. Thus Yin contains Yang and Yang contains Yin; movement and stillness respond to one another, above and below correspond, and Yin and Yang intermingle, giving rise to change. These principles were not written down arbitrarily; each has a profound rationale.

A close reading of the Four Questions chapter’s discussion of the relationship between manifest aspect and root shows that its origins are difficult to discern. Greater Yin corresponds to damp Earth, and Lesser Yang to ministerial Fire: in these cases, the manifest aspect and root are the same. But Lesser Yin corresponds to sovereign Fire, and Greater Yang to cold Water; here Yin and Yang, and cold and heat, are opposed. Where does this arrangement come from? It follows the natural order of generation and is not something the human mind can name or arrange.

Ancient and modern thinkers discussing the movement of Yin and Yang have said that Yang moves in the forward direction, with advance marking its flourishing, so its sequence runs from Greater Yang to Lesser Yang. Yin moves in reverse, with retreat marking its flourishing, so its sequence runs from Lesser Yin to Greater Yin. This is the same as the system of line images and divination in the Classic of Changes.

Sovereign Fire governs the position of midday. Midday is where Yin Qi begins to emerge. Though Fire is hot by nature, its Qi is at the stage when Yin Qi is just beginning to arise. Its manifest aspect and root therefore differ, and sovereign Fire belongs to Lesser Yin. Cold Water lies in the north, at the position of midnight, where Yang Qi begins to emerge. Though Water is cold by nature, its Qi is at the stage when Yang Qi is just beginning to arise. Its manifest aspect and root therefore differ, and cold Water belongs to Greater Yang.

Earth corresponds to the southwest, at the position of late summer, and is associated with the long summer season. Late summer follows midday, so Earth is called Greater Yin. Ministerial Fire governs the position of early spring, which follows the end of winter, so ministerial Fire is called Lesser Yang.

Wood lies in the east, at the position of Zhen, and corresponds in the body to the liver. The liver is a Yin organ, situated below the diaphragm in the body’s Yin region. Wood begins to sprout and grow only after Yin Qi, so it belongs to Terminal Yin. Metal lies in the west, at the position of Dui, and corresponds in the body to the lungs. The lungs are like a canopy covering the body: though they are Yin organs, they lie above the diaphragm in the body’s Yang region. Metal becomes manifest only after Yang Qi, so it belongs to Yang Brightness. The six Qi each have their own characteristics; this is, broadly speaking, how the relationships between their manifest aspects and roots arise.

Heaven and Earth are vast and boundless. The Six Qi—wind, cold, summer heat, dampness, dryness, and fire—cycle and circulate, forming the four seasons. The earth is deep and expansive; the Five Phases—Wood, Fire, Earth, Metal, and Water—grow and transform, bringing forth the myriad things. The transformations of all things seem endless and difficult to fathom, yet the sages established methods for calculating the calendar on the understanding that none of these changes lies outside the scope of number. On examination, the origins of numbers are themselves rooted in nature. Thus, the principles recorded in the classics are interconnected: working them out reveals the key to transformation, and probing them deeply makes transformation intelligible. These patterns all fall within the realm of number.

Water is one, Fire two, Wood three, Metal four, and Earth five; each has its basis. Water corresponds to the northern Zi position. The Zi hour is when Yang Qi first arises, and is therefore associated with one Yang; this is why Water’s generating number is one. Fire corresponds to the southern Wu position. The Wu hour is when Yin Qi first arises, and is therefore associated with two Yin; this is why Fire’s generating number is two. Wood is in the east, and the east belongs to Yang; three is an odd number and also belongs to Yang, so Wood is three. Metal is in the west, and the west belongs to Yin; four is an even number and also belongs to Yin, so Metal is four. Earth corresponds to the southwest, where late summer falls; five is odd and belongs to Yang, so Earth is five. This shows that these numbers are assigned according to Yin-Yang.

Considered at a deeper level, Water arises from one. Before Heaven and Earth were divided and before the myriad things took form, Water already existed. The Ling Shu Jing says, “‘Taiyi’ is an honorific name for Water. Water preceded the earth and is the source of the myriad things.” Present-day observations confirm this as well: before the seeds of plants and trees mature, and while animals and humans are embryos or eggs, they are all in a watery state. This is why Water is assigned the number one.

As Water gathers, form and substance gradually change. The formation of all kinds of things depends on Yin and Yang Qi. When an object first comes into being, its taste is bitter, a sign that Fire Qi is manifesting. When it matures, its taste becomes sweet, and sweetness belongs to Earth. When sweetness reaches its extreme, it turns bland; blandness is the origin of things. Humans receive the generative Qi produced by the union of their parents’ Yin and Yang. At birth, the two kidneys form first: the left kidney belongs to Water, while the right belongs to Fire; Fire is also called the Gate of Destiny. Thus Fire manifests through Water, which is why Fire comes second. Though plant seeds differ in size, each contains an inner structure in which two elements are joined, like the two kidneys in a human being. Both are signs that Yin and Yang are about to take form. Only when Yin and Yang unite can the myriad things grow and transform.

Once Yin and Yang have united, spring brings forth growth and autumn brings maturation. Wood therefore comes third and Metal fourth. Water must have a place to return to, Fire a place to be stored, Wood a place to emerge, and Metal a way to be distinguished; all these processes depend on Earth, which is why Earth comes fifth. Wood is in the east, Metal in the west, Fire in the south, and Water in the north. Earth is in the center, yet also resides in all four directions and corresponds to the four seasons; in the human body, it corresponds to the limbs. Metal, Wood, Water, and Fire all depend on Earth to take form. Pairing them with Earth’s generating number, five, gives Water six, Fire seven, Wood eight, and Metal nine. Earth takes only its generating number, five, and does not extend to ten, because it does not need to reach ten in order to take form. The generating numbers of the Five Phases are all paired with five; from this the Great Expansion number, used in divination, is established. The transformations of the myriad things naturally remain within the realm of number.

The regular transformations of the Three Yin and Three Yang follow the generating numbers of the fundamental Qi; their converse transformations follow the completion numbers of the manifest Qi. In calculating the Five Movements—the movements of the Qi of Wood, Fire, Earth, Metal, and Water—excess is assigned completion numbers and insufficiency generating numbers, with divination based on the number selected. These numbers are used to infer the course of governance, changes in climate, and the movements of dominant and returning Qi, demonstrating how numerical principles function in practical calculation.

End of the Upper Volume of The Profound Meaning of the Suwen’s Introduction to the System of Circulating Qi.

Diagram of the “Formula for the Twelve Branches Governing Heaven”: In the surviving Yuan-dynasty printed edition, words are carved only at the positions of the index and middle fingers; the other positions bear no text.

In the small annotations in the main text, the Yuan edition has “winter” where the character “establish” appears, and “end” where the character “then” appears. In the table of contents, “Root and Branch” is titled “Root and Branch of the Six Qi,” while “Numbers of Generation” is titled “Numbers of Generation of the Five Phases.”

Middle Volume of The Profound Meaning of the Suwen’s Introduction to the System of Circulating Qi: Diagram of the Five Heavens’ Qi.

On the Qi of the Five Heavens (Chapter Eleven): The Heavenly Stems and Earthly Branches are arranged in alternating order across the eight directions, each in its fixed position; the constellations are distributed around them and hang down below…

The Heavenly Stems and Earthly Branches are arranged in alternating order across the eight directions of Heaven and Earth, each in a fixed position. The lunar mansions are distributed around the sky, revealing celestial signs, and each corresponds to a particular region. People in ancient times therefore observed celestial phenomena and studied the patterns of clouds, recording what they saw and passing it down to later generations. Only by examining these records with care and concentration can we understand their principles.

Heaven is divided into five kinds of Qi, and Earth into the Five Phases (Wood, Fire, Earth, Metal, Water). The five kinds of Qi move in turn and spread across the sky, passing through the lunar mansions and corresponding to directions on Earth. This is called the “Five Circuits.”

The Qi of the cinnabar-colored sky passes through the lunar mansions Ox, Girl, Legs, and Wall, then descends to the positions of the Stems Wu and Gui; this is designated the Fire Circuit. The Qi of the yellow-colored sky passes through Heart, Tail, Horn, and Chariot, then descends to the positions of Jia and Ji; this is designated the Earth Circuit. The Qi of the pale-colored sky passes through Neck, Root, Pleiades, and Net, then descends to the positions of Yi and Geng; this is designated the Metal Circuit. The Qi of the dark-colored sky passes through Extended Net, Wings, Mound, and Stomach, then descends to the positions of Bing and Xin; this is designated the Water Circuit. The Qi of the blue-green sky passes through Rooftop, Encampment, Willow, and Ghost, then descends to the positions of Ding and Ren; this is designated the Wood Circuit. These five colors of celestial Qi pass through the twenty-eight lunar mansions and correspond to the twelve directions, making their relationships clear. The ancients therefore established the system of the Five Circuits on the basis of these five kinds of celestial Qi.

The Qian direction, where Xu is located, is Heaven’s Gate; the Xun direction, where Si is located, is Earth’s Door. The fourteen mansions from Room through Net belong to Yang and govern the daytime. The fourteen from Pleiades through Heart belong to Yin and govern the night. Together, they make up one day and night.

Diagram of Establishing the Five Circuits Through the Five Tones

On Establishing the Circuits Through the Five Tones, Chapter Twelve

Each of the Five Phases corresponds to one of the five tones: Metal to Shang, Wood to Jue, Fire to Zhi, Water to Yu, and Earth to Gong. A Yang year is called “Tai,” and a Yin year is called “Shao.”

The Book of Jin explains that Jue means “to stir” and symbolizes Yang Qi setting in motion and all things growing; it corresponds to the years with the Heavenly Stems Ding and Ren. Zhi means “to come to a stop,” expressing how things cease once they reach their height; it corresponds to Wu and Gui years. Shang means “firm and strong,” symbolizing the solidity of Metal; it corresponds to Yi and Geng years. Yu means “to unfold,” indicating that Yang Qi is about to recover and that all things are reproducing and spreading; it corresponds to Bing and Xin years. Gong means “at the center,” symbolizing the Way of harmony and balance, which is present everywhere and also governs all directions. Earth runs through the other four phases—Metal, Wood, Water, and Fire—is vigorous in all four seasons, and is also linked to the four internal organs. For this reason, Earth’s movement corresponds to Jia and Ji years.

The Five Movements are therefore arranged from the Ten Heavenly Stems: Jia and Ji belong to Earth; Earth generates Metal, so Yi and Geng belong to Metal; Metal generates Water, so Bing and Xin belong to Water. Continuing through the sequence of generation among the Five Phases, Ding and Ren belong to Wood, and Wu and Gui belong to Fire. Each pair of Heavenly Stems is further divided into Yin and Yang, in an endless cycle. The formation of the five tones and the Five Movements can both be understood through the relationships by which what is above corresponds to what is below, and what is greater is linked to what is smaller. Ultimately, they return to harmony and order.

Time, too, unfolds in sequence: periods of the day combine into days, days into months, and months into years. Each level follows from the one before it, providing a way to organize and calculate events. When observing celestial phenomena and distinguishing the colors of the sky to determine the Five Movements, the ancients held that blue-green Qi extended across Jia and Ji, corresponding to Earth’s movement; white Qi extended across Yi and Geng, corresponding to Metal’s movement; black Qi extended across Bing and Xin, corresponding to Water’s movement; dark green Qi extended across Ding and Ren, corresponding to Wood’s movement; and red Qi extended across Wu and Gui, corresponding to Fire’s movement. These correspondences, too, have their own basis in the system of derivation.

The origins of the Five Movements can also be explained through the month pillar of the first lunar month, the method of marking months with Heavenly Stems and Earthly Branches. In Jia and Ji years, the first month is the month of Bing Yin. Bing Fire generates Earth, so Jia and Ji correspond to Earth’s movement. In Yi and Geng years, the first month is Wu Yin. Wu Earth generates Metal, so Yi and Geng correspond to Metal’s movement. In Bing and Xin years, the first month is Geng Yin. Geng Metal generates Water, so Bing and Xin correspond to Water’s movement. In Wu and Gui years, the first month is Jia Yin. Jia Wood generates Fire, so Wu and Gui correspond to Fire’s movement. In Ding and Ren years, the first month is Ren Yin. Ren Water generates Wood, so Ding and Ren correspond to Wood’s movement. Seen this way, all Five Movements are derived from the Heavenly Stem of the first month’s month pillar. Days, months, years, and hours follow from one another, forming the basis for their application.

The Twelve Earthly Branches—Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai—correspond to the twelve months. The first month is the Yin month, and the second is the Mao month. The Heavenly Stem assigned to the first month varies according to the year’s stem: in Jia and Ji years, it is the Bing-Yin month; in Yi and Geng years, the Wu-Yin month; in Bing and Xin years, the Geng-Yin month; in Ding and Ren years, the Ren-Yin month; and in Wu and Gui years, the Jia-Yin month. This system assigns the Ten Heavenly Stems in sequence to the Yin branch.

To determine the sequence, start with the Jia-Zi year and follow the order in which the stem-branch pairs appear in the sixty-cycle: first comes Bing-Yin, then Wu-Yin, and so on in rotation. As explained earlier with the diagram of the sixty-cycle’s Five-Phase associations, once the stem-branch sequence reaches its end, it returns to the beginning and continues cycling. The monthly designations—the stem-branch pairs corresponding to each month—are calculated according to the same cycle. The method used to determine the seasonal periods is the same as the method for calculating them from the day’s stem.

If, in a Yin year, the Five Phases’ movement is deficient, and when the first of the year’s six Qi phases begins on the day of Major Cold the stem-branch pairs derived from the day’s and hour’s stems correspond with the year’s stem, this is called the “Day Stem Virtue Marker.” Under this rule, the year is classified as balanced Qi: neither excessive nor deficient. This example is given to illustrate the practical use of the monthly designations.

Classical texts hold that when the Qi of Heaven and Earth joins, it differentiates through six seasonal stages, bringing all things into transformation and generation. On Earth, the Five Phases are distinguished to describe the activity of the Qi of the Five Phases. The twelve Earthly Branches are then arranged according to the Qi of the Five Phases and Yin-Yang, and distributed among the eight directions. Heavenly Qi descends and Earthly Qi rises. Only when both Heaven and Earth possess the transformative and generative Qi of the Five Phases can they act together. Observe the myriad things: none comes into being through transformation without relying on the Qi of Heaven and Earth.

Earthly Qi is still and constant; Heavenly Qi moves and changes. The Six Qi share a single source, yet appear in different sequences. Why is this? The Six Qi of Heaven begin with Shaoyin and end with Jueyin. This is the sequence meant by the scriptural phrase, “Shaoyin is called the marker; Jueyin is called the end.” The Six Qi of Earth, by contrast, begin with Jueyin Wood and end with Taiyang Water. This is the order described in the scripture as “to the right of Xianming lies the position of sovereign Fire.” These different sequences of Heaven and Earth arise from the interaction of the primal Qi of Heaven and the foundational Qi of Kun, the two fundamental Qi of Yin and Yang in Heaven and Earth.

Thus the six primordial Qi of Heaven are matched with the twelve Earthly Branches and arranged according to the regular and opposing transformations of the Five Phases:

• Shaoyin governs Zi and Wu.
• Taiyin governs Chou and Wei.
• Shaoyang governs Yin and Shen.
• Yangming governs Mao and You.
• Taiyang governs Chen and Xu.
• Jueyin governs Si and Hai.

This is the pattern by which Heavenly Qi runs from beginning to end.

The Six Qi of Earth, in turn, correspond to Heaven’s four seasons and manifest as wind, warmth, summer heat, dampness, dryness, and cold:

• Jueyin Wind-Wood governs spring.
• Shaoyin sovereign Fire governs late spring and early summer.
• Shaoyang ministerial Fire governs summer.
• Taiyin Dampness-Earth governs the long summer.
• Yangming Dryness-Metal governs autumn.
• Taiyang Cold-Water governs winter.

The principles governing the movement and completion of the Earth’s Qi can be outlined as follows. The classic says that Heaven has Yin and Yang, and Earth also has Yin and Yang, because Heaven and Earth stand opposite one another above and below, and interact through mutual resonance.

Heaven’s Qi moves continuously, so once every five years the cold Qi changes, corresponding to the Earth’s Qi. The Earth’s Qi, by contrast, remains still, each force holding its own position. As Heaven’s Qi moves, it does not pass through Sovereign Fire, one of the Six Qi. Thus, after five years, one Qi remains; it shifts to the right and takes the place above Minister Fire, another of the Six Qi. This is because Sovereign Fire does not occupy a fixed position in any given year.

The Earth’s movement completes a cycle in five years, while Heaven’s movement completes a round in six. In a five-year cycle, the Qi of the Five Phases each moves through its course; in a six-year round, the positions of the Six Qi have all rotated. This broadly resembles the sequence in which the Heavenly Stems are positioned over the Earthly Branches. The account uses the interweaving of Yin and Yang and their interaction above and below to explain how Heaven and Earth complete a cycle of movement.

Five and six together make a thirty-year cycle; two such cycles make sixty years.

Diagram of the Host Qi

On the Host Qi, Chapter Fifteen

The Qi of the Earth remains still, keeping to its fixed position. Spring is warm, summer hot, autumn cool, and winter cold: these are the regular climate patterns that recur each year. The six Qi, the six forces that govern the year’s climatic changes, preside over the seasons in turn.

Jueyin Wood, the Qi of Wind and Wood, is the first Qi and marks the beginning of spring. Wood generates Fire, so it is followed by Shaoyin Sovereign Fire, the ruling Fire, and Shaoyang Ministerial Fire, the supporting Fire. Fire generates Earth, so next comes Taiyin Earth, the Qi of damp Earth. Earth generates Metal, so Yangming Metal, the Qi of dry Metal, follows. Metal generates Water, so the cycle ends with Taiyang Water, the Qi of cold Water. As the six Qi issue the seasons in the order of mutual generation, each has its place in sequence.

Wood Qi is the first Qi. It governs the sixty-odd days before the spring equinox, from the time when the Dipper’s handle points to the middle of the Chou position until it points to the middle of the Mao position. When the celestial measure reaches this point, the wind begins to prevail. Sovereign Fire is the second Qi. It governs the sixty-odd days after the spring equinox, from the time when the Dipper’s handle points to the middle of the Mao position until it points to the middle of the Si position. When the celestial measure reaches this point, mild and warm weather begins to prevail. Ministerial Fire is the third Qi. It governs the sixty-odd days before and after the summer solstice, from the time when the Dipper’s handle points to the middle of the Si position until it points to the middle of the Wei position. When the celestial measure reaches this point, heat begins to prevail. Earth Qi is the fourth Qi. It governs the sixty-odd days before the autumn equinox, from the time when the Dipper’s handle points to the middle of the Wei position until it points to the middle of the You position. When the celestial measure reaches this point, prolonged rains become more frequent, and damp heat develops. Metal Qi is the fifth Qi. It governs the sixty-odd days after the autumn equinox, from the time when the Dipper’s handle points to the middle of the You position until it points to the middle of the Hai position. When the celestial measure reaches this point, cool, dry weather begins to prevail, and all things gradually dry out. Water Qi is the sixth Qi. It governs the sixty-odd days before and after the winter solstice, from the time when the Dipper’s handle points to the middle of the Hai position until it points to the middle of the Chou position. When the celestial measure reaches this point, cold begins to prevail.

The six positions take turns governing the year, forming its changing climate. Each year, the six Qi of Heaven move in sequence to their respective positions and thereby set the seasons in motion. The dates and times at which they change over have already been listed above.

The six Qi—wind, cold, summer heat, dampness, dryness, and fire—are distributed above, below, to the left, and to the right, governing changes in the seasons and weather. The twelve Earthly Branches—Zi, Chou, Yin, Mao, and so on—divide the seasonal periods, hours, and days, governing changes on Earth. The Qi above and below respond to one another, giving cold, summer heat, dryness, dampness, wind, fire, and the Qi of the four seasons different forms. This is because they interact at different positions.

The six Qi each govern two of the twelve Earthly Branches, with a corresponding “proper transformation” and “opposing transformation.” The proper transformation is where a Qi is in season; the opposing transformation is the position opposite it.

Jueyin, associated with Wood, governs Si and Hai. Wood Qi arises in Hai, so Hai is its proper transformation position and Si its opposing transformation position. Although Mao is also a proper Wood position, it lies opposite Yangming, the Metal Qi. Following the sequence in which Wood Qi arises and develops, Jueyin is therefore assigned to Si.

Shaoyin, the sovereign Fire that rules over the other forms of fire, governs Zi and Wu. Shaoyin occupies the honored position and corresponds directly to Li in the south, so Wu is its proper transformation position and Zi its opposing transformation position.

Taiyin, the Earth Qi, governs Chou and Wei. Earth occupies the center and also resides in Kun. Kun lies in the southwest and corresponds to Wei, so Wei is the proper transformation position and Chou the opposing transformation position.

Shaoyang, the ministerial Fire that assists the sovereign Fire, governs Yin and Shen. Ministerial Fire ranks below sovereign Fire, and the Wu position is already occupied by the sovereign Fire. Fire Qi arises in Yin, so Yin is the proper transformation position and Shen the opposing transformation position.

Yangming, the Metal Qi, governs Mao and You. You lies in the west, which belongs to Metal, so You is the proper transformation position and Mao the opposing transformation position.

Taiyang, the Water Qi, governs Chen and Xu. Although Zi belongs to Water, it is governed by the opposing transformation of sovereign Fire. Water Qi is therefore assigned to Chen and Xu. Chen and Xu belong to Earth. Although Water is influenced by Earth Qi, it can flow hidden beneath the earth. This is what Mencius meant when he said, “Water flows through the earth.” Water lies concealed within Earth: Xu is called the “Heavenly Gate,” and Chen the “Earthly Portal.” Thus Xu is the proper transformation position and Chen the opposing transformation position. The Xuan Zhu discusses this in detail; each Qi’s assignment has its basis.

The discussion above explains how the Yin and Yang Qi of Heaven correspond to the twelve Earthly Branches and continually move and change. To calculate the guest Qi for a given year—the six Qi that take turns governing the climate each year—begin with that year’s Qi governing Heaven, which rules the first half of the year. The Qi reached by counting is the one governing Heaven; the Qi opposite it is “in the spring,” ruling the second half of the year. The remaining Qi are arranged to its left and right as the intervening Qi.

Starting with the Qi after the one in the spring, count this as the first Qi. Each Qi governs approximately sixty days and eighty-seven and a half ke. The Qi reached at the position of the Qi governing Heaven is the third Qi, ruling the first half of the year; the Qi at the position of the one in the spring is the sixth Qi, ruling the second half. The first half begins after the day of Great Cold, and the second half after the day of Great Heat. Shaoyin begins from Zi and proceeds in sequence. The Qi governing Heaven may also be excessive or deficient, and the order of calculation corresponds to the upper and lower positions in the diagram of the Ten Heavenly Stems and their cycles of movement. This is what the classic means when it says, “Before the middle of the year, the Qi of Heaven governs; after the middle of the year, the Qi of Earth governs”: each governs its respective half.

When the guest Qi taking its turn each year is laid over the fixed positions of the six Qi on Earth, different climatic changes result. The classic says, “Above and below have their positions; left and right have their markers.” This means that the Qi governing Heaven occupies the upper position in the south. When a person faces north, west is on the left and east on the right. The Qi in the spring occupies the lower position in the north. When a person faces south, east is on the left and west on the right. Thus the correspondence of above and below, left and right, varies according to the direction of observation. The Treatise on the Subtle Meaning of the Six Qi says, “To the right of Shaoyang, Yangming governs.” This describes the directions from which the climate arrives, as observed while facing south; it does not mean that the positions of above and below, left and right have precisely the same significance as in other chapters.

Only after the qi of Heaven and the qi of Earth join and move between above and below do changes such as excess, deficiency, stagnation, and reversal arise. This is the basic principle of the theory of cyclical qi.

“Governing Heaven” refers here to presiding over the seasons and carrying out Heaven’s commands; it occupies the upper position. “Annual qi” is the qi that circulates throughout the year, governing the transformation and generation of all things between Heaven and Earth; it occupies the middle position. “At the Source” refers to governing changes in Earth’s qi, which circulates beneath the ground; it occupies the lower position. In each year, the qi at the upper, middle, and lower positions each performs its own function. When these forms of qi combine, they jointly affect the transformation of all things. Even when there are no changes such as mutual overcoming or reversal, illness caused by pathogenic influences can still develop more slowly or more rapidly.

When the qi governing Heaven in a given year is the same as that year’s annual qi, the year is called a “Heavenly Tally.” “Tally” means correspondence. There are twelve Heavenly Tally years. Some of these twelve years also correspond to that year’s twelve pitch standards—a system in antiquity that aligned musical pitches with the Five Phases—and to the Five Phases. Such a year is also a “Yearly Meeting” and is called a “Great One Heavenly Tally.” “Great One” is an honorific title. The three correspondences referred to here are the meeting of Heaven, the meeting of the year, and the meeting of the cyclical qi.

The classic says: “The Heavenly Tally acts as the enforcer of law; the position of the year issues commands; the Great One Heavenly Tally is the honored personage.” If pathogenic qi enters the body, illness in a Heavenly Tally year is often severe and dangerous. In a Yearly Meeting year, it tends to be milder, but can linger and fail to resolve. In a Great One Heavenly Tally year, it may come on suddenly and can even threaten life. This is because the qi of the seasons has a deep effect on the human body. Although a Yearly Meeting corresponds with the pitch standards of the year, it does not carry out Heaven’s commands, so it is called “issuing commands.” Commentators compare it to a local official: it lacks the authority of an “enforcer of law,” so it does not harm people as swiftly, but the illness can persist.

“Meeting of the Year” refers to a year in which the ruling influence of the year’s Heavenly Stem accords with the Twelve Pitch-Pipes and the Qi of the Five Phases corresponding to its Earthly Branch. This is the dominant factor in the year’s Qi and fortunes. It therefore does not distinguish between Yin and Yang years, but takes the months at the center of each season, when the Qi at the four principal positions accords with the annual influence. Years of the Rat, Horse, Rabbit, and Rooster are years of the Meeting of the Year.

Earth has no fixed principal position; it is strong at the end of each season, for roughly eighteen days. If these periods are also counted as times when the annual influence is in accord, then the years of the Dragon, Dog, Ox, and Goat are included as well, bringing the total to eight years.

There are four further years: in the year of the Yang Wood Tiger, both the Heavenly Stem and Earthly Branch belong to Wood; in the Yang Metal Monkey year, both belong to Metal. These are Yang years. In the Yin Fire Snake year, both belong to Fire; in the Yin Water Pig year, both belong to Water. These are Yin years. In all four, the Five Phases of the annual influence accord with those of the year’s Earthly Branch. They are not called “Meetings of the Year,” however, because they do not fall under the governing influence at the midpoint of a season. Setting aside the Yang Wood Tiger and Yang Metal Monkey years, the Yin Fire Snake and Yin Water Pig years, though not called Meetings of the Year, have the Five Phases above and below supporting one another. They are therefore years of balanced Qi. The growth of all things and changes in the body’s pulse respond in their proper season, neither early nor late.

Of the eight years of the Meeting of the Year, four share the same Qi as the Celestial Minister, and thus also belong to the “Great One’s Heavenly Tally.” This was discussed earlier.

The Six Qi circulate in turn, each taking charge of the Qi of Heaven and Earth. Years in which the annual influence is excessive or deficient were discussed earlier.

Diagram of “Same Heavenly Tally” and “Same Meeting of the Year.” Chapter Nineteen discusses the Same Heavenly Tally and the Same Meeting of the Year.

The six Qi circulate in turn, governing the changes in climate between Heaven and Earth. Whether the movement of Qi is excessive or insufficient must be judged according to the principles of Yin-Yang, which serve as the standard of measurement. The Qi in the upper, middle, and lower divisions each has corresponding relationships of coordination; the matters of the Heavenly Tally and the Yearly Meeting have already been recorded above.

When the Qi of the year’s cyclical movement combines with the Qi governing the year from below, a Yang year is called “Same as the Heavenly Tally,” and a Yin year is called “Same as the Yearly Meeting.” Thus, in a sixty-year cycle, there are four years of the Grand Unity Heavenly Tally, twelve years of the Heavenly Tally, eight years of the Yearly Meeting, six years of “Same as the Heavenly Tally,” and six years of “Same as the Yearly Meeting.” Counted separately, these five categories comprise twenty-six years; if years belonging to more than one category are counted together only once, they comprise twenty-seven. The classic’s figure of twenty-four years does not include the additional count created by overlapping years. This point must be examined carefully.

As for the cases discussed in the Diagram of the Southern and Northern Administrations, chapter twenty, they involve variations: the movement of Qi may be greater or lesser, illnesses may be mild or severe, and the timing of life and death may come sooner or later. Examining and calculating these matters according to the classic can indeed reveal such changes.

Diagram of the Southern and Northern Administrations, Chapter Twenty

When the yearly movements are arranged according to the ten Heavenly Stems, Sovereign Fire does not occupy the position of the year’s movement. Among the Six Qi, Sovereign Fire is supreme; among the Five Movements, Damp Earth is supreme. Therefore, a Jia year has a greater influence, and the expected timing of life and death may come sooner or later. Calculating according to the classic can indeed reveal this.

When the Five Phases’ movements are derived from the Ten Heavenly Stems, Sovereign Fire is not among the movements it governs. Among the Six Qi, Sovereign Fire is honored above all; among the Five Movements, Damp Earth holds that place. Thus the years of Jia and Ji belong to the Earth movement and are called “southern governance.” The Earth movement is like a ruler: it occupies the center and faces south to issue commands. The other four movements are like subjects: they face north to receive them. This is the distinction between the two.

The pulses in the human body correspond accordingly. In Jia and Ji years, pulse diagnosis follows southern governance: the cun positions are to the south and the chi positions to the north. When Shaoyin governs the heavens, the cun pulses on both sides fail to respond; when Shaoyin is present at the springs below, the chi pulses on both sides fail to respond. In the years of Yi, Bing, Ding, Wu, Geng, Xin, Ren, and Gui, pulse diagnosis follows the other four movements and faces north: the cun positions are to the north and the chi positions to the south. When Shaoyin governs the heavens, the chi pulses on both sides fail to respond; when Shaoyin is present at the springs below, the cun pulses on both sides fail to respond. Here, south is considered above and north below. The principle is like the difference between men and women facing opposite directions, which also affects the positions of the pulses. Men receive Qi while facing south, so the chi pulse lies on the southern side and is usually weaker. Women receive Qi while facing north, so the chi pulse is usually stronger. Yin Qi sinks downward, and the pulse at the corresponding position therefore appears unresponsive.

In the directional arrangement of the Six Qi, Shaoyin occupies the center, Jueyin is on the right, and Taiyin is on the left. This arrangement does not change. Shaoyin governs both the cun and chi positions. When Jueyin governs the heavens or is present at the springs below, it lies on the right, so the pulse on the right fails to respond. When Taiyin governs the heavens or is present at the springs below, it lies on the left, so the pulse on the left fails to respond. This uses the directions of southern governance to determine how the cun and chi pulses correspond.

If the palm is turned over while taking the pulse, Yin pulses that were originally sunken below will appear to float, and pulses that were originally small will appear larger. The scripture also says that abnormal cun and chi pulses, and intermingling of Yin and Yang Qi, may be dangerous signs. In pulse diagnosis, one should first determine the year’s movements and Qi, identify its climatic changes and how they correspond to the pulses on the left and right, and then examine whether the pulses are abnormal and whether Yin and Yang are crossing improperly. Only then can one further judge life and death, and whether the illness is progressing favorably or adversely.

End of the middle volume of Suwen Rushi Yunqi Lun Ao.

Textual note: At the second occurrence, “er” appears as “san” in the Yuan edition; in view of the meaning, “lian” seems to be a misprint for “su”; “gai” appears as “bing” in the Yuan edition; “zeng” appears as “ceng”; and “shang” appears as “tu.”

• Suwen Rushi Yunqi Lun Ao*, lower volume

Diagram of the interaction between Qi and the movements when they are excessive or insufficient

On how Qi and the movements that are excessive or insufficient meet and undergo changes of the same kind, Chapter Twenty-One.

Heaven and Earth interact to nurture and transform the myriad things, and both people and all things are affected by them. Thus the five climatic influences—cold, heat, dryness, dampness, and wind—together govern the year; the five processes of change—birth, growth, transformation, reaping, and storage—are likewise present throughout the growth of all things. This is true not only over the course of a year: even in an hour or a moment, the Qi of the Five Phases is always at work. Nor is it limited to any particular thing: even in something as slight as a hair’s breadth, the changes of the Five Phases are contained.

When the Five Movements govern and the six Qi circulate, however, Qi may be excessive or insufficient. Each Qi takes its turn governing the seasons, sometimes flourishing and sometimes declining. In the heavens, the movements and waxing or waning of the five planets offer signs; on earth, the five kinds of creatures show changes in their increase or decline. The five grains, five fruits, and the many things associated with the five flavors and five colors can all be seen each year, but their yields differ, as do the depth of their colors and flavors. This is because Wood, Fire, Earth, Metal, and Water move together, each undergoing different states of rest, constraint, flourishing, or support. The movement whose turn it is to govern becomes the year’s host movement; the Qi governing the season is the guest Qi. The host movement and guest Qi together follow the timing of Heaven: in Yang years, Qi tends toward excess, which is called “excess”; in Yin years, it tends toward deficiency, which is called “insufficiency.”

In a year of excess, the movement that is already flourishing will seek to counter the changes of the Qi it controls. This is called “matching the transformation of what it overcomes”: when Wood is excessive, it counteracts the changes of Metal Qi; when Metal is excessive, it counteracts Fire Qi; when Fire is excessive, it counteracts Water Qi; when Water is excessive, it counteracts Earth Qi; and when Earth is excessive, it counteracts Wood Qi. In a year of insufficiency, the weaker movement is affected by the Qi that overcomes it. This is called “concurrent transformation”: when Wood is insufficient, it is also affected by Metal Qi; when Metal is insufficient, by Fire Qi; when Fire is insufficient, by Water Qi; when Water is insufficient, by Earth Qi; and when Earth is insufficient, by Wood Qi.

The Qi that governs Heaven—that is, the Qi governing the weather in the first half of the year—may meet the annual movement in harmony or in opposition, and may either overcome it or assist it. The Qi governing Heaven can bring the corresponding climate into its normal state, or it can restrain the annual movement and restore it to balance. When the five Qi are balanced and correctly ordered, they do not encroach upon one another.

In years of excess, each of the Five Movements has six years, making thirty Yang years in all. “Great Jue” refers to the six Ren years. When one of these falls in a Zi, Wu, Yin, or Shen year and Fire Qi governs Heaven, the Wood movement lies beneath Fire Qi, producing an adverse configuration: Fire is the child Qi of Wood, and the child Qi is positioned above its mother Qi. “Great Zhi” refers to the six Wu years. When one of these falls under the governance of cold Water, the Fire movement is restrained and the year becomes balanced: in the first half of the year, the Yu Qi governing Heaven is equivalent to the normal Zhi Fire Qi. “Great Gong” refers to the six Jia years, and “Great Shang” to the six Geng years. If a Jia or Geng year falls in a Zi, Wu, Yin, or Shen year when Fire Qi governs Heaven, Fire Qi restrains the Metal movement, making the year balanced; in the first half of the year, the Zhi Fire Qi that appears is equivalent to the normal Shang Metal Qi. If it falls in a Chen or Xu year when Water Qi governs Heaven, the Metal movement lies beneath Water Qi, also producing an adverse configuration, because Water is the child Qi of Metal. “Great Yu” refers to the six Bing years.

In years of insufficiency, each of the Five Movements also has six years, making thirty Yin years in all. “Lesser Jue” refers to the six Ding years. When one falls in a Si or Hai year, Wood Qi governs Heaven and can assist the Wood movement, so the first half of the year displays the normal Jue Wood Qi. In a Mao or You year, Metal Qi governs Heaven, and the annual movement undergoes concurrent transformation, so the first half of the year displays the normal Shang Metal Qi. In a Chou or Wei year, Earth Qi governs Heaven; the deficient Wood movement undergoes concurrent transformation by Metal Qi, allowing Earth Qi to take charge, so the first half of the year displays the normal Gong Earth Qi. “Lesser Zhi” refers to the six Gui years. In a Mao or You year, Metal Qi governs Heaven; the deficient Fire movement undergoes concurrent transformation by Water Qi, allowing Metal Qi to take charge, so the first half of the year displays the normal Shang Metal Qi. “Lesser Gong” refers to the six Ji years. In a Chou or Wei year, Earth Qi governs Heaven and joins with and assists the Earth movement, so the first half of the year displays the normal Gong Earth Qi. In a Si or Hai year, Wood Qi governs Heaven and the annual movement undergoes concurrent transformation, so the first half of the year displays the normal Jue Wood Qi. “Lesser Shang” refers to the six Yi years. In a Mao or You year, Metal Qi governs Heaven and assists the Metal movement, so the first half of the year displays the normal Shang Metal Qi. In a Si or Hai year, the deficient Metal movement undergoes concurrent transformation by Fire Qi, allowing Wood Qi to take charge, so the first half of the year displays the normal Jue Wood Qi. “Lesser Yu” refers to the six Xin years. In a Chou or Wei year, the annual movement undergoes concurrent transformation, so the first half of the year displays the normal Gong Earth Qi.

Here, “above” refers to the governance of Heaven. The circumstances of the five kinds of years of excess and the five kinds of years of insufficiency differ because the annual movement does not always encounter the corresponding Qi governing Heaven. For example, Sovereign Fire, Ministerial Fire, and cold Water usually govern Heaven in Yang years; damp Earth, dry Metal, and wind Wood usually govern Heaven in Yin years. But across the sixty-year cycle, the Qi governing Heaven and the annual movement combine in different ways: sometimes the Qi governing Heaven overcomes the annual movement, and sometimes the annual movement overcomes the Qi governing Heaven. Sometimes the annual movement is excessive but does not follow the normal pattern of its own Qi, instead excessively encroaching upon the Qi it cannot overcome. At other times, the annual movement is insufficient and avoids the Qi that would overcome it, so it does not undergo concurrent transformation. Special configurations such as “Great One Heaven,” “Year Meeting,” “Same as the Celestial Talisman,” and “Same as the Year Meeting” should be worked out according to the relevant passages; they are not explained one by one here.

The “Diagram of the Cycles” uses a chart to explain how to assess the annual Qi.

The ten Heavenly Stems are divided into five Yin Stems and five Yang Stems. This determines whether each of the Five Phases’ annual movements are excessive or insufficient, and how they interact through generation and overcoming. When a year’s movement is insufficient, the Phase that it normally overcomes will in turn overcome it, because its power is too weak. In some years, however, the “yearly convergence” or “convergence with the year” occurs, bringing the annual Qi into balance.

In addition, harmony between the Earthly Branch of the year and its annual movement, or between that movement and the Heavenly Stem of the day or hour when the Qi changes, can also support the annual movement. This is called “balanced Qi.” In a year of balanced Qi, the annual Qi is relatively even: the growth of all things and the pulse should accord with the season, occurring neither early nor late.

For example, in a Xin-Hai year, Xin belongs to a Yin year of Water movement, while Hai belongs to Water in the north. They support one another, so the Water movement is balanced. Likewise, in a Gui-Si year, Gui belongs to a Yin year of Fire movement, while Si belongs to Fire in the south. They support one another, so the Fire movement is balanced.

The first Qi of each year changes over on the day of Great Cold in the preceding year. Suppose that, in a Ding-Hai year, the Heavenly Stem of the day on which the first Qi changes over combines with Ren. This is called a “Stem Virtue tally”; “tally” means combination, so the year can be judged to have balanced Qi. If the hour at which the first Qi changes over falls under Ren, that too is called a “Stem Virtue tally.” But only a combination occurring on the day or at the hour of the changeover can provide support. If the corresponding Stem and Branch appear only after the changeover, they can no longer be used to balance the annual movement. The same method applies in other cases. The Heavenly Stem combinations are Jia with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui.

In a Yin year, a combination with the Heavenly Stem of the month may also provide support and bring about balanced Qi. If no overcoming force has yet appeared, an earlier combination of Heavenly Stems may likewise be judged to indicate balanced Qi. Once the overcoming Qi has run its course, and the Qi that counteracts it has also ended, any later combination with the month’s Heavenly Stem is assessed according to its normal position in the cycle.

Therefore, to determine whether a particular year is one of excessive movement, insufficient movement, or balanced Qi, one must calculate according to that year’s Earthly Branch, dates, and hours. Balanced Qi cannot be established in advance. The Yin and Yang years of the ten Heavenly Stems listed in the text are only a general guide for understanding.

The Wood movement is divided into three types. When it is excessive, it is called “Great Jiao,” and the climate of that year makes plants grow vigorously. When it is insufficient, it is called “Lesser Jiao,” and the climate is described as “Declining Harmony.” When it is balanced, it is called “Correct Jiao,” and the climate is described as “Diffuse Harmony.”

Excessive Fire movement is called “Great Zhi,” and that year is termed “Brilliant Radiance.” Insufficient Fire movement is called “Lesser Zhi,” or “Hidden Brightness.” Balanced Fire movement is called “Correct Zhi,” or “Rising Brightness.”

Excessive Earth movement is called “Great Gong,” or “Abundant Mounds.” Insufficient Earth movement is called “Lesser Gong,” or “Low Restraint.” Balanced Earth movement is called “Correct Gong,” or “Complete Transformation.”

Excessive Metal movement is called “Great Shang,” or “Firm Completion.” Insufficient Metal movement is called “Lesser Shang,” or “Following Transformation.” Balanced Metal movement is called “Correct Shang,” or “Just Balance.”

Excessive Water movement is called “Great Yu,” or “Flowing Expansion.” Insufficient Water movement is called “Lesser Yu,” or “Dried-Up Flow.” Balanced Water movement is called “Correct Yu,” or “Gentle Stillness.”

These names mark the different states of the Five Movements. When the Qi movement is balanced, its effects accord with the normal transformation of that movement, without excess or insufficiency. Note also that in some years a movement is excessive but is restrained by the Qi of the year’s ruling heaven—the celestial Qi that governs the climate during the first half of the year—and may therefore be classified as balanced. For example, in the “Brilliant Radiance” cycle, the two years when cold Water rules heaven, and in the “Firm Completion” cycle, the four years when Fire rules heaven, are all years of balanced Qi.

The Five Movements Within the Year

Chapter Twenty-Three: On the Five Movements Within a Year

The six positions of Earth each preside over a season. The five movements of Heaven generate one another in sequence, revolving in a continuous cycle and extending across the whole year. In the Suwen, this subject is discussed only in “The Great Treatise on the Cycles of the Six Origins and the Regularization of the Six Qi.” Every twenty-three…

The six directions of Earth govern the four seasons of the year. The five movements of Heaven—the patterns of Wood, Fire, Earth, Metal, and Water—also generate one another in sequence, repeating in cycles throughout the year. The Basic Questions presents this system only in “The Treatise on the Six Periods and Their Regular Cycles.” There it says that each ten-year cycle has a qi governing Heaven, which directs the climate of the first half of each year, and describes only its beginning and end. The present discussion concerns the annual governing movements: each movement governs one period of the year for seventy-three days and five ke, and the five together total 365 days and twenty-five ke, exactly one year.

To determine the annual governing movements, use the year’s Heavenly Stem as the basis. First establish the major movement for the year, then arrange the names and order of the movements according to its phase and whether it is excessive or deficient. If the major movement for the year is Wood, begin with Great Jue and follow the generating sequence of the Five Phases: Wood in its Great Jue phase generates Fire in its Lesser Zheng phase; Lesser Zheng Fire generates Earth in its Great Gong phase; Great Gong Earth generates Metal in its Lesser Shang phase; and Lesser Shang Metal generates Water in its Great Yu phase. Wood is therefore the first movement and Water the last. Each movement is further distinguished according to whether the major movement is excessive or deficient.

If the major movement for the year is Lesser Gong—that is, Earth movement is deficient—arrange the remaining movements by this method: above Lesser Gong Earth comes Fire, called Great Zheng; above Great Zheng Fire comes Wood, called Lesser Jue. The annual governing movements thus begin with Lesser Jue and proceed in order to end with Water in its Lesser Yu phase.

If Wood is the first movement, the transition to Fire movement takes place at the beginning of the Yin hour on the day of Major Cold. Thirteen days after the Spring Equinox, the transition to Earth movement occurs; twenty-five days after Lesser Fullness, the transition to Metal movement; and thirty-seven days after Great Heat, the transition to Water movement. Forty-nine days after the Autumn Equinox, the transition to the next stage takes place. This is the method for arranging the annual governing movements, with each movement varying according to whether it is excessive or deficient.

The Jade Register of the Celestial Origin also records the method of cutting and assigning the annual guest movements—the movements that rotate each year and operate above the governing movements. Their arrangement follows the same method used to coordinate the governing and guest qi among the Six Qi. The Jade Register says that the initial movement of the annual guest movements is generally the movement associated with the Heavenly Stem two places before the Stem of that year.

In years of the Shen, Zi, and Chen branches, the transition begins at the first ke of the Yin hour on the day of Major Cold.

In years of the Hai, Mao, and Wei branches, the transition begins at the first ke of the Hai hour on the day of Major Cold.

In the years of Yin, Wu, and Xu, the annual cycle of influence begins at the initial quarter of the Shen hour on the day of Major Cold. In the years of Si, You, and Chou, it begins at the initial quarter of the Si hour on that day. This is the method by which the Five Phases generate one another in sequence and hand over their influence through the year.

However, the classics do not clearly explain how this method of transition is to be applied. If we reason from the Six Qi, the Five Movements should also be divided into ruling movements and guest movements, which govern the seasonal order of Heaven. Each of the Five Phases has its own ruling influence; surely the other four movements do not simply cease to act or take no part in transformation and generation? The Great Movement of the year should govern the whole year, just as the Qi that presides over Heaven governs the first half of the year.

The Xuanzhu explains this as “the six cycles returning to their course,” arguing that the Suwen implicitly omits a syllable. An examination of the method of dividing the cycles in the Tianyuan Yuce shows that the guest movements of the Five Phases take turns governing each year. On this reading, what the classics record must be the ruling movements as they proceed from year to year. Interpreting the passage according to the method of the Tianyuan Yuce makes its meaning coherent; the supplementary commentary does not adopt the Xuanzhu’s explanation.

Diagrams of the Hand and Foot Channels

Twenty-Four: On the Hand and Foot Channels

Human beings receive the calm, harmonizing Qi of Heaven and Earth, and their bodily form takes shape through the generative transformations of the Five Phases (Wood, Fire, Earth, Metal, and Water). Yin-Yang and hardness and softness converge in one body, making human beings the most spiritually endowed of all things and enabling them to unite Heaven, Earth, and humanity as the Three Powers. A classic says, “The root of life’s activity lies within the body; it is called the spirit mechanism.” In other words, only when the organs and viscera coordinate with one another, both inside and out, can Shen and Qi dwell securely within the body and govern the initiation of life’s activity. These principles are difficult to understand without studying the subtle teachings of the Yellow Emperor and Qibo. The saying that only sages can fully embody the form and nature bestowed by Heaven is indeed profound.

A classic says that the sages of antiquity studied the principles of the human body, distinguished the organs and viscera, clarified the channels and collaterals, and linked the Six Channels with one another. It also says that the Five Viscera and the twelve channels all connect with the Qi of Heaven. The “twelve joints” mentioned here are the twelve channels of the three Yin and three Yang in the hands and feet. The twelve channels run along the body’s surface and connect with the organs and viscera within, corresponding to the twelve months. The Five Viscera belong to Yin, and the Six Bowels to Yang. One Yin and one Yang pair together as a union; all such pairs together are called the Six Unions.

The Shaoyin channel connects the Heart and Kidney. The Heart belongs to Fire, while the Shaoyin channel corresponds to winter and the Kidney. Ruling Fire governs the Horse position and corresponds to the Rat position opposite it; therefore, the Kidney is also governed by the Shaoyin channel. Although the Kidney has an aspect of Water, the right Kidney is also associated with the Fire of the Gate of Destiny. The Five Viscera belong to Yin and cannot be called Yang organs. Water Qi responds through the Kidney, so its paired Yang channel is the Taiyang channel, comprising the Hand Taiyang Small Intestine channel and the Foot Taiyang Bladder channel.

The Taiyin channel connects the Spleen and Lungs. The Spleen belongs to Earth, and the Yin channel of Taiyin is also found in the Lungs. Earth generates Metal, as a child follows its mother; therefore, the Lungs are also governed by the Taiyin channel. Metal Qi responds through the Lungs, so its paired Yang channel is the Yangming channel, comprising the Hand Yangming Large Intestine channel and the Foot Yangming Stomach channel.

The Jueyin channel connects the Liver and the Pericardium. The Liver belongs to Wood, and Wood generates Fire, as a child follows its mother; therefore, the Pericardium is governed by the Jueyin channel. Fire Qi responds through the Pericardium, so its paired Yang channel is the Shaoyang channel, comprising the Hand Shaoyang Triple Burner channel and the Foot Shaoyang Gallbladder channel.

The channels of the hands begin in the hands, and those of the feet begin in the feet. In terms of the Yin-Yang movement of the twelve earthly branches, Yin arises from the Horse position and grows upward, which is why these are called the hand channels; Yang arises from the Rat position and grows downward, which is why these are called the foot channels. The hand and foot channels thus mark the distinction between the upper and lower parts of the body. The Heart, Lungs, and Pericardium are in the upper part and belong to the hand channels; the Liver, Spleen, and Kidney are in the lower part and belong to the foot channels, reflecting the same principle. The organs and viscera each pair with hand or foot channels, forming corresponding sets.

The Pericardium is not an organ in the usual sense, and the Triple Burner is not a bowel in the usual sense. A classic says, “The chest center is the official who serves the ruler; joy and pleasure issue from it.” The chest center lies between the breasts and is associated with the Sea of Qi; the Heart, meanwhile, occupies the position of ruler. Another classic says, “The Triple Burner is the official who clears the channels; the waterways issue from it.” Although the Triple Burner has a name, it has no independent physical form. Above, it joins with the Hand Jueyin Pericardium; below, it joins with the right Kidney. It governs the waterways and regulates the various Qi, and is therefore called an emissary. The Pericardium and Triple Burner together participate in forming the system of twelve channels.

A classic says that the numbers of Yin and Yang may seem to extend from ten to a hundred, from a thousand to ten thousand, and beyond counting, but their essential principle is one. Though their transformations are many, their principles can still be understood by following the divisions, unions, and progressions of Yin and Yang.

The Qi dynamic has periods of abundance and decline, while the climate may be deficient or replete. These alternate and follow upon one another, together governing the year’s transformations of Qi. Thus the scripture says: “When the Qi dynamic is in excess, it comes first, and the deficient Qi follows; when the Qi dynamic is deficient, it comes first, and the Qi in excess follows.” As the relative strength of the Qi dynamics changes, so do the patterns of “dominance and retaliation”: when one kind of Qi grows powerful and overcomes another, it is called “dominance”; when the Qi that has been suppressed later turns to restrain the dominant Qi, it is called “retaliation.”

When a Qi dynamic is excessive, it acts ahead of its season and gains strength. The Qi it suppresses is then more easily invaded by pathogenic Qi. When a Qi dynamic is deficient, it acts later than its season and grows weak, so the Qi that overcomes it takes advantage of that weakness. After being overcome, it must wait for the right moment to retaliate. If retaliatory Qi acts against the Qi that suppressed it, it cannot take effect before the time is right. When the season is appropriate and the child Qi is in command, it retaliates on behalf of the mother Qi. “Child” and “mother” here refer to the child and mother Qi in the Five Phases cycle of generation.

For example, when the Wood dynamic is deficient (Shao Jiao), Metal Qi overcomes Wood with its purifying, constricting force. Fire, the child Qi of Wood, then restrains Metal in turn with heat. When the Fire dynamic is deficient (Shao Zhi), Water Qi overcomes Fire with cold; Earth, Fire’s child Qi, then restrains Water in turn with dampness. When the Earth dynamic is deficient (Shao Gong), Wood Qi overcomes Earth with wind; Metal, Earth’s child Qi, then restrains Wood in turn with its purifying, constricting force. When the Metal dynamic is deficient (Shao Shang), Fire Qi overcomes Metal with heat; Water, Metal’s child Qi, then restrains Fire in turn with cold. When the Water dynamic is deficient (Shao Yu), Earth Qi overcomes Water with dampness; Wood, Water’s child Qi, then restrains Earth in turn with wind. These are examples of the changes the scripture calls “matching patterns of dominance and retaliation.”

In its discussion of the six Qi, the Xuanzhu distinguishes between the governing roles of “correct transformation” and “opposed transformation.” Qi of correct transformation governs with fullness: when excessive, it establishes dominance but does not produce retaliatory Qi. Qi of opposed transformation governs with deficiency: even when less pronounced, it establishes dominance and also produces retaliation. Strong dominance brings strong retaliation; weak dominance brings weak retaliation. These are the days on which pathogenic Qi changes. When the climates are out of harmony with one another, pathogenic Qi enters the body and causes illness.

The Qi of Heaven and Earth also undergoes cycles of dominance and retaliation. The scripture says that from the first Qi through the third, Heaven’s Qi predominates, and dominance commonly occurs; from the fourth Qi through the final Qi, Earth’s Qi predominates, and retaliation commonly occurs. Retaliation follows dominance, and dominance follows retaliation, so climatic change has no fixed, unvarying pattern. If retaliation occurs without dominance, this shows that the Qi of life has been cut off; hence it is called “injury to life.”

When the year’s Qi dynamic is excessive, the Qi it suppresses is prone to pathogenic influence. If the excessive Qi also uses its advantage to oppress Qi that it cannot overcome, it may provoke injury in return. When a Qi dynamic is deficient and the Qi it is meant to overcome takes advantage of its weakness, even the Qi that could not originally restrain it may be encroached upon, and ultimately become vulnerable to pathogenic influence as well. This is because it lacks sufficient strength to overcome its opponent. The scripture’s phrase “when it rebels, it suffers pathogenic influence” describes this situation. The transformations of Qi in the Five Phases go beyond these examples; they must be discerned according to the specific climatic conditions.

Diagram of the Nine Palaces and Their Regions

On the Regions Governed by the Nine Palaces, Chapter Twenty-Six

This passage explains which territories are governed by each of the Nine Palaces—the division of the celestial region and the directions into nine areas—and in which direction calamities and unusual events occur when one of the Five Circulating Phases is deficient. The palace in which such events manifest differs from year to year, so the cases cannot be treated as one.

The scripture says, “The nine stars hang bright, while the seven luminaries circle.” This means that each of the nine stars in the heavens governs a different region. In a year of deficient Wood, calamities correspond to the Third Palace, the eastern Zhen position, governed by the Star Tianchong. In a year of deficient Fire, they correspond to the Ninth Palace, the southern Li position, governed by the Star Tianying. In a year of deficient Earth, they correspond to the Fifth Palace, the central position, governed by the Star Tianqin. The Star Tianqin resides in the Second Palace, the southwestern Kun position. In a year of deficient Metal, calamities correspond to the Seventh Palace, the western Dui position, governed by the Star Tianzhu. In a year of deficient Water, they correspond to the First Palace, the northern Kan position, governed by the Star Tianpeng. These accounts are all based on the directions in which the circulating phases are deficient.

The Tianyuan Yuce records: the Star Tianpeng is the First Palace, the proper position of Water; the Star Tiannei is the Second Palace, the palace corresponding to Earth; the Star Tianchong is the Third Palace, the proper position of Wood; the Star Tianfu is the Fourth Palace, the palace corresponding to Wood; the Star Tianqin is the Fifth Palace, the proper position of Earth; the Star Tianxin is the Sixth Palace, the palace corresponding to Metal; the Star Tianzhu is the Seventh Palace, the proper position of Metal; the Star Tianren is the Eighth Palace, the palace corresponding to Fire; and the Star Tianying is the Ninth Palace, the proper position of Fire. The Nine Palaces also correspond to the regions of the Nine Provinces: Ji, Dui, Qing, Xu, Yang, Jing, Yu, Liang, and Yong.

Diagram of the Six Decades and Their Corresponding Guest Qi

The six forms of guest Qi—Lesser Yin, Greater Yin, Lesser Yang, Yangming, Greater Yang, and Jueyin—are paired in sequence with the years marked by Zi, Wu, Wei, Chou, Shen, Yin, You, Mao, Xu, Chen, Hai, and Si. The diagram also lists the climatic manifestations when Jueyin occupies the initial Qi: severe cold is followed by strong winds that stir the plants and trees; hot winds harm people, then wind and rain gather and intensify the cold Yin, potentially bringing an epidemic, before the weather shifts to clear winds.

Frost and snow, ice and rain appear. Caterpillars and grubs multiply with the seasons. Seasonal Qi flows without dispersing; mist and dew spread, and the landscape grows dim and indistinct.

The Qi of Jueyin, Shaoyin, Taiyin, Shaoyang, Yangming, and Taiyang takes turns in sequence, at times overpowering one another or moving in reverse.

When Shaoyin Qi governs, Wind and Dampness affect one another. Epidemics readily arise throughout the land, rain falls often, and summer heat arrives early. Warmth and coolness are out of balance, with heat intermingled with cold rain. Rainfall increases, and feathered creatures multiply. When the climate follows its proper seasons and each force stays in its place, epidemics will spread.

The Qi of Shaoyin, Taiyin, Shaoyang, Yangming, and Taiyang moves in sequence. When Shaoyin Qi governs, Wind and Dampness combine, making epidemics likely. Rain falls frequently, summer heat comes early, and warmth and coolness are out of balance, with heat mixed into cold rain. Rainfall increases, and feathered creatures multiply. When the climate’s forces each occupy their proper place, epidemics will spread.

The Qi of Shaoyin, Taiyin, Shaoyang, Yangming, Taiyang, and Jueyin moves in sequence.

When Shaoyang governs Heaven—that is, when Shaoyang Qi governs the climate of the first half of the year—the third Qi, a period roughly corresponding to summer, brings fierce heat, thunder and rain, lightning, and hail. The heat grows extreme, plants wither, and rivers dry up. Freezing winds suddenly rise, cold arrives at times, and hot winds blow again with great force.

The Qi of Taiyin, Shaoyang, Yangming, Taiyang, Jueyin, and Shaoyin moves in sequence.

During the fourth Qi governed by Taiyin, a period roughly corresponding to late summer and early autumn, heavy rain and thunder come with heat as intense as boiling water. Clear winds, mist and dew, and cold rain alternate. Wind and rain batter plants, then heat appears again out of season. Drizzle comes with thunder and lightning, and rainfall gives rise to a kind of insect. Clouds rise among the mountains and marshes; sudden downpours follow, leaving the air damp and stiflingly hot.

The Qi of Shaoyang, Yangming, Taiyang, Jueyin, Shaoyin, and Taiyin moves in sequence.

During the fifth Qi governed by Yangming, a period roughly corresponding to autumn, warm winds come first, followed by great coolness and dryness. Cold sets in early, and cool winds blow strongly. Damp heat lingers within the autumn Qi; rain continues, and the sky remains overcast. As a result, all things grow luxuriantly, and rainfall gives rise to shelled creatures. Heat illnesses also spread.

The Qi of Yangming, Taiyang, Jueyin, Shaoyin, Taiyin, and Shaoyang moves in sequence.

When Taiyang governs the Earth—that is, when Taiyang Qi governs the Earth’s Qi during the second half of the year—the final Qi, a period roughly corresponding to winter, is dry and bitterly cold. The cold grows fierce, intense frost sets in, and cold winds sweep across the land. Hibernating creatures sometimes emerge and become active; at other times, severe cold and snowfall occur. When winter is abnormally warm, hibernating creatures also stir. Rainfall gives rise to scaled creatures. Sometimes flowing water does not freeze: the Earth’s Qi remains damp, and rivers do not ice over.

On the guest Qi of the sixty-year cycle—the Qi that rotates with the years and affects the climate: intense frost sets in, cold winds sweep across the land, and hibernating creatures emerge. Severe cold and snowfall occur; when winter is warm, hibernating creatures stir. Rainfall gives rise to scaled creatures. Sometimes flowing water does not freeze: the Earth’s Qi remains damp, and rivers do not ice over.

On the twenty-seventh year of guest Qi in the sixty-year cycle.

Another diagram appears at the beginning of the previous volume.

The Qi in the Celestial Administration and at the Terrestrial Spring each governs four seasonal phases, with each phase lasting sixty days and eighty-seven and a half ke. Guest Qi moves with the seasons and rests above the host Qi. It therefore brings changes in warmth, freezing, cold, and heat, as well as darkness and brightness, wind and rain, frost and snow, thunder and lightning, hail, and other conditions.

The warmth of spring, heat of summer, coolness of autumn, and cold of winter are the seasons’ normal patterns; the movements of Qi and the heavenly cycles do not alter them completely. They only affect how mild or severe the weather is within each season. The configurations of guest Qi and host Qi over a sixty-year cycle are set out beneath the positions of the host Qi to show the general pattern of where guest Qi resides. The Celestial Tally, the Annual Meeting, balanced Qi, and the alignment or opposition of the earthly branches and heavenly stems all cause further variation in the severity of the weather.

Qi and the cyclical movements give rise to mutual generation and restraint. Guest Qi may overcome host Qi, or host Qi may overcome guest Qi. The forms and reach of disasters, the timing of seasonal transitions, the stagnation and recurrence that follow excessive Qi, and the patterns of auspicious and calamitous events also vary. These matters are described in detail in the Suwen and the Xuanzhu. Careful observation of the seasons and discernment of the weather reveal that they accord with the classical accounts, like matching tallies.

When the Six Qi reach their height, they become excessive, and disasters follow. Once Qi reaches its limit, it changes; the Qi it had restrained then rises from below to receive and restrain it. This is what the Suwen means when it says, “Below ministerial fire, water Qi receives it.” In addition, the Qi manifested in the middle changes along with it. The Suwen says, “Above Shaoyang, fire Qi governs; manifested in the middle is Jueyin.” Fire Qi governs above Shaoyang, with Jueyin Qi responding within it. When Yang reaches its limit, Yin arises; when Yin reaches its limit, Yang arises. This exemplifies how the Five Phases regulate one another. “Manifested in the middle” refers to changes that occur when the channels of the hands and feet correspond, as the organs and bowels influence one another. Corresponding changes in the weather also occur between Heaven and Earth.

On the Six Diseases, Chapter Twenty-Eight (a chapter on illnesses caused by the Six Qi).

When the Qi of Jueyin is excessive, symptoms may include abdominal cramping; slack or contracted sinews and vessels; pain in the limbs with difficulty bending and stretching; pain in the ribs; vomiting; and diarrhea. When the Qi of Shaoyin is excessive, symptoms may include sores and ulcers; fever with aversion to cold; shivering; fear and disorientation; weeping in sorrow or laughing; incoherent speech; and a tendency to feel hungry, bleed, or sweat. When the Qi of Taiyin is excessive, symptoms may include fluid retention; fullness and oppression in the chest and diaphragm; cholera-like vomiting and diarrhea; heaviness of the body; and swelling of the limbs. The muscles may become soft and, when pressed, fail to quickly return to their normal shape. When the Qi of Shaoyang is excessive, symptoms may include sneezing, vomiting, sores and ulcers, a swollen and painful throat, ringing in the ears, upward surges of vomit, food reflux that cannot be swallowed, alarm and agitation, mental confusion, blurred vision, and sudden severe diarrhea. In serious cases, illness or death may come suddenly. When the Qi of Yangming is excessive, symptoms may include sighing, sneezing, swelling and weakness of the body, and disorders affecting the genital region, thighs, knees, internal organs, breathing, arms, or feet. When the Qi of Taiyang is excessive, symptoms may include difficulty bending and stretching the limbs, lower back pain, sweating during sleep, spasms, diarrhea, or inability to pass urine or stool. These are the manifestations of illness caused by the Six Qi.

According to the meaning of the classics, disease is affected by excess, stagnation, and recurrence of the Six Qi, as well as by the interactions of ruling and guest Qi and of excess and deficiency. How deeply pathogenic influences enter the body depends on a person’s constitution, whether they have been exposed to external pathogens, and whether they have taken precautions to avoid them. During an epidemic of warm disease, sometimes people of every age and both sexes throughout a prefecture or county fall ill. This is related to the local environment, including its terrain, mountains, plains, hills, valleys, and orientation, and is also a result of the natural changes in the movements of Qi.

People are born receiving the Qi of the Five Phases, and they also follow the changes of the Five Phases as they decline and die. The body’s five Zang organs and six Fu organs are the foundation of life’s activity; the bones and limbs throughout the body provide the means through which the spirit’s activity takes effect. If people regulate their daily routines, care for their bodies, avoid pathogenic influences, and maintain upright Qi, they can do as much as possible to avoid premature death and unexpected calamity. Yet grief, worry, thought, joy, and anger injure the body from within, while climatic influences such as cold, heat, dryness, dampness, wind, and fire invade it from without. Thus, all kinds of illness arise.

Moreover, people who ceaselessly pursue fame and profit, indulge their desires, overwork, eat and drink without restraint, go hungry or thirsty or overeat and drink to excess, venture out in extreme cold or heat or in wind and rain, and violate taboos, thereby damaging their original vital Qi, are more easily harmed. Premature death and injury, then, cannot be attributed entirely to fate; their causes also lie in one’s own conduct. The classic’s words, “not knowing how to preserve fullness, failing to regulate the spirit at the proper times, striving only to satisfy the heart’s desires, and going against the joy of life,” refer to failing to exercise restraint, neglecting timely regulation of the spirit, seeking only momentary gratification, and opposing the way of nourishing life.

External pathogenic influences invade and damage the five Zang organs; unsuitable cold or heat in food and drink damages the six Fu organs; and imbalance of dryness and dampness damages the flesh, skin, sinews, and vessels. Joy and anger deplete Qi, while cold and heat harm the body. Wind is the precursor of many illnesses, and its changes can bring about other disorders. Illnesses have no fixed manifestations; they often vary according to wind and its changes. Many illnesses arise from imbalances of Qi. Seen in this light, changes in illness are also related to how people live and care for themselves.

Illness occurs through the interaction of external pathogens and internal conditions. The classic’s phrase “being affected by a pathogen and thereby falling ill” means that pathogenic influences are present in the external world and the body is not in harmony within; once the body is invaded, illness follows. If the year’s movements are deficient, the seasonal Qi is out of balance, or the month’s influence is unfavorable, the pathogen will intensify. Repeated exposure to pathogenic influences can make the illness severe.

When the Five Movements and Six Qi interact, they bring harmony if they accord with one another; if they do not, they may cause illness. When the annual movement is excessive, the element it cannot overcome is invaded by pathogenic Qi. When the annual movement is deficient, the element that restrains it takes advantage of the weakness and attacks. Illness can also arise from the mutual opposition of ruling and guest Qi, from counteracting Qi, and from the outbreak of stagnated Qi. If a person’s original Qi is abundant, their daily routine regular, and their movements careful to avoid exposure to external pathogens, even an outbreak of warm disease may be mild. This is why the sages of antiquity valued nourishing life and cultivating the Dao.

Some may wonder how the Five Movements and Six Qi between Heaven and Earth can make people ill. The reason is that the five Zang organs correspond to the Five Phases of Heaven and Earth, and the waxing and waning, expansion and contraction of Yin and Yang Qi all affect the human body. Wang Bing held that the Qi bestowed by Heaven does not extend beyond the Five Phases. People live amid the Qi of Heaven and Earth and naturally respond to the Dao of Heaven. They breathe the Qi that mingles between Heaven and Earth, and nourish their bodies with substances produced through the Five Phases in their food. Naturally, they change along with the movements of Qi and the waxing and waning of Yin and Yang. As the classic says, “Heaven nourishes people with the five Qi, and Earth nourishes people with the five flavors.” This is what it means.

The chest and diaphragm are where food and drink enter, and the passage through which breathing moves. If cold and heat are out of balance, dietary prohibitions conflict, and Yin and Yang lose harmony, illness and pathogenic influences may gather in the chest, invade the five Zang and six Fu organs, and become dangerous signs. Therefore, the sages advised supporting the body’s needed Qi in keeping with the seasons, supplementing what is deficient and draining what is excessive, and eating that year’s grains to harmonize upright Qi, while using a suitable diet to clear pathogenic influences. This can help prevent illness.

Still, not every illness should be attributed to the Five Movements and Six Qi. The classics also say that exposure to cold in winter may lead to warm disease in spring; exposure to wind in spring may cause diarrhea in summer; exposure to summer heat may lead to malaria in autumn; and exposure to dampness in autumn may cause coughing in winter. Harm caused by the Qi of the four seasons may not produce illness until later. In winter, Yang Qi governs within the body. Although cold pathogens may have invaded, they may not cause illness at once. When spring arrives, Yang Qi rises outward and Yin Qi comes to govern within; the cold pathogen may then contend with Yang Qi and produce an illness such as warm epidemic disease. In summer, Yin Qi governs within the body. Although summer-heat pathogens may have invaded, they may not cause illness immediately. When autumn arrives, Yin Qi moves outward and Yang Qi comes to govern within; the summer-heat pathogen may then contend with Yin Qi and produce an illness such as malaria.

The climates of the four directions differ, and so do the illnesses they cause. For this reason, the classics discuss different methods of treatment for different regions. Even when illness occurs in a particular year, it is not necessarily caused by the Qi of that year. Physicians must still judge by considering the patient’s causes of exposure, symptoms, and pulse; they must not attribute everything to the movements of Qi. The author mentions this to remind physicians not to be bound by the Qi of the year and to avoid errors when applying supplementation and draining methods.

The movement of the Six Qi and Yin-Yang concerns the relative precedence of the Southern and Northern governance patterns in the annual cycle, the waxing and waning of the host and guest Qi, and changes such as Qi becoming excessive, being suppressed and then rising again. To judge these conditions, one must consider the pulse as well; only then can one understand diagnosis and treatment.

When one of the Five Phases is weak, the phase that restrains it takes advantage of that weakness. When a phase is excessive, the phase that would ordinarily be unable to overcome it is instead assailed by pathogenic Qi. The Six Qi of Heaven and Earth meet and interact: when they harmonize, their movement is favorable; when they oppose one another, it is adverse. When their Qi is in accord, there is harmony; when it is not, illness is more likely. Only in certain cases involving the victorious Qi and restoring Qi of Heaven and Earth—the victorious influence of Heaven from the first through the third Qi, and the restoring influence of Earth from the fourth Qi through the final Qi—may these influences fail to appear in specific symptoms. This is because they are judged according to the movement of Qi, not its location, and so cannot be observed from bodily signs alone. In other cases, one must examine the six pulse types.

The classic says: when the Qi of Jueyin arrives, the pulse is wiry; when the Qi of Shaoyin arrives, it is hook-shaped; when the Qi of Taiyin arrives, it is deep; when the Qi of Shaoyang arrives, it is large and floating; when the Qi of Yangming arrives, it is short and rough; and when the Qi of Taiyang arrives, it is large and long. If the pulse accords with the season and is harmonious, it is normal. If it is excessive or abnormal, if it fails to appear when it should, or appears when it should not, this indicates illness. If the pulse signs of Yin and Yang are inverted and disordered, the illness is dangerous.

Although people possess the Qi of the Five Phases and the vital Qi of life is rooted within the body, it still waxes and wanes with changes in the Qi of Heaven and Earth. For example, the pulse is wiry in spring, surging in summer, hairlike in autumn, and stony in winter. The Five Movements and Six Qi are also reflected in the pulse, but their changes are profound, and few have discussed them specifically. The human body is affected by changes in cold and heat: its outer form bears the influence of Heaven and Earth’s climate, it breathes the Qi of Heaven and Earth, and within, it nourishes the Zangfu organs. When above and below are in harmony, the season is appropriate, the Movements and Qi flow smoothly, and cold and heat are properly balanced, illness is generally absent. But the succession of annual movements and the meeting of Qi bring changes in excess and deficiency, favorable and adverse patterns, and these too can cause illness. Such changes are a regular part of Yin-Yang’s movement.

The classic says that going against climatic patterns brings change, and change brings illness; the growth of all things has its corresponding signs, and climatic changes are reflected in the pulse. In diagnosis, one should first identify the Qi of the year. Annual governance is divided into Southern and Northern patterns. The classic’s statements that “opposed positions of the cun and chi pulses mean death” and “an intermingling of Yin and Yang means death” refer to a grave reversal or disorder between the pulse and the positions corresponding to the year’s governance. For example, under Northern governance, both cun positions should have a deep, fine pulse that is difficult to discern, but instead the pulse is floating and large; meanwhile, the expected deep, fine pulse at both chi positions is absent. This is called “intermingling” and is a dangerous sign. Under Southern governance, a corresponding displacement is called “reversal” and is equally dangerous. If only one cun or chi position fails to accord, this does not constitute “intermingling” or “reversal,” but simply indicates illness. The same principle can be applied to other years.

For this reason, the classic cautions that diagnosis must begin by considering the Qi of the year, and that one must not violate the harmony of Heaven and Earth’s movement. Practitioners with superficial skills do not understand this and call every illness either cold or heat. Treating cold with heat may leave the pulse unchanged while a heat illness has already arisen; treating heat with cold may likewise leave the pulse as it was while a cold illness develops. How can illness be treated appropriately in this way? Premature death often results from such mistreatment.

The “Treatise on the Pulse of the Normal Person” in the Basic Questions records that the Taiyang pulse is surging and long; the Shaoyang pulse alternates between rapid and slow, and between short and long; and the Yangming pulse is floating, large, and short. The Difficult Classic cites related teachings in its discussion of the pulses of the Three Yin and Three Yang, explaining them in terms of how deeply the Qi of Yin and Yang has begun to emerge. The six pulse types listed here, by contrast, describe how the pulse varies when the Movements and Qi meet with the host and guest Qi, and a particular Qi is in charge. Taken together, the various accounts are broadly similar, with slight differences in detail. If the meeting of Qi and the meeting of the annual movements occur on time, without coming early or late, and without excess or deficiency, this is normal. If they deviate, illness should be considered.

The classic also says that after food enters the stomach, its refined Qi is conveyed to the heart and then dispersed through the vessels. The Qi of the vessels travels along the channels and gathers in the lungs. The lungs govern the hundred vessels and send refined Qi to the skin and hair. The Qi of the vessels and the Qi of the skin and hair come together, then distribute Qi to the fu organs; the refined Qi in the fu organs in turn nourishes the Four Zang organs. When Qi finally reaches equilibrium, the Qi of the vessels appears at the cun position, allowing one to assess illness and life or death. The flavors and Qi of the Five Zang and Six Fu all originate in the stomach and appear at the Qi opening, which is the cun position. Qin Yueren, traditionally regarded as the author of the Difficult Classic, understood this principle deeply. In that work, he says that one may examine the cun position alone to judge the excess or deficiency, life or death, of the Five Zang and Six Fu.

The cun pulse discussed here refers mainly to the pulse of a healthy, balanced person: after one quarter of a water clock’s measure of time, the vessel Qi makes a complete circuit and returns to meet at the Hand Taiyin channel. From this, one can examine the excess or deficiency of Qi in the Five Zang and Six Fu, and observe pauses among fifty pulse beats to judge life or death. The Basic Questions also contains a separate “Treatise on the Pulse of the Normal Person,” which discusses the relationship between a normal person’s breathing and pulse. Later, it addresses cases in which the cun pulse is normal despite severe illness, and in which the upper part has no pulse while the lower part does, so that a person may be in distress without necessarily facing grave harm. These passages concern people who are already ill: their Qi may be hurried or sluggish, and may not reach the cun position according to its usual rhythm. In such cases, the pulse at the chi position must be used as a reference. The passages address different situations, so their principles do not conflict.

One who masters the essentials of pulse diagnosis, understands methods such as the three regions and nine indicators, the seven exterior and eight interior pulses, and the nine pathways and twelve channels, and combines these with pulse methods based on the Movements and Qi, may be called a highly skilled physician.

On Methods of Treatment, Chapter Thirty

Each of the Five Phases has its own governing qi and guest qi. Governing qi consists of the six qi that follow a fixed seasonal cycle; guest qi consists of the six qi that rotate from year to year. The flavors used to tonify and drain differ accordingly.

When Wood qi governs, drain with sour flavor and tonify with pungent flavor. For Jueyin guest qi, tonify with pungent flavor, drain with sour flavor, and use sweet flavor to moderate it. When Fire qi governs, drain with sweet flavor and tonify with salty flavor. For Shaoyin guest qi, drain with sweet flavor and use salty flavor to astringe. For Shaoyang guest qi, tonify with salty flavor, drain with sweet flavor, and regulate with salty flavor. When Earth qi governs, drain with bitter flavor and tonify with sweet flavor. For Taiyin guest qi, tonify with sweet flavor, drain with bitter flavor, and use sweet flavor to moderate it. When Metal qi governs, drain with pungent flavor and tonify with sour flavor. For Yangming guest qi, tonify with sour flavor, drain with pungent flavor, and use bitter flavor to disperse. When Water qi governs, drain with salty flavor and tonify with bitter flavor. For Taiyang guest qi, tonify with bitter flavor, drain with salty flavor, use bitter flavor to strengthen, and pungent flavor to moisten. These are the methods for tonifying and draining the governing and guest qi of the six qi.

When guest qi is excessive, drain the guest qi and tonify the governing qi. When governing qi is excessive, drain the governing qi and tonify the guest qi. Treatment should also be adjusted to the course of the illness, according to whether a gentle or urgent approach is called for. The original classic also discusses methods for treating excess in the qi that governs Heaven and the qi that governs Earth—respectively governing the climate and disorders of the first and second halves of the year—as well as methods for counteracting one another when these qi prevail over each other, and the medicines and foods suited to the year’s movements above and below. There is more than one method of treatment. The physician should respond to the patient’s symptoms, follow the qi movement of that year, and use medicines and the Five Flavors to bring the condition into balance.

Excess, mutual conquest, counteraction, and stagnation among the Five Movements and Six Qi bring about different calamities and disorders. The qi that governs Heaven is positioned above, while the qi that governs Earth is below. Governing and guest qi may proceed in harmony or in opposition, and their circumstances differ; hence all kinds of illnesses arise. Ancient physicians recorded these changes in detail and set out the flavors—pungent, sour, sweet, bitter, salty, and bland—as well as methods of tonifying, draining, harmonizing, and assisting. Their accounts are comprehensive. Physicians should understand the climatic influences governing the year, observe the patient’s body and symptoms, examine the pulse, distinguish Yin and Yang, and then treat according to the classic. In this way, they can respond to illness.

Medicinal flavors are used in different ways: sometimes treatment follows the course of the illness; sometimes it uses a flavor that restrains the pathogenic influence, or one that the pathogen cannot overcome. In other cases, flavors are chosen according to relationships of above and below, or of mother and child, to assist or restrain. Applying these methods of tonification and draining is a subtle art of treatment, and they must be used together as appropriate. The classic discusses the essentials of illness and these methods in great detail.

When applying medicines and methods of tonification and draining based on the Five Movements and Six Qi, one must also take account of differences in people’s constitutions, ways of life, and nourishment in different regions. For this reason, the classic also discusses “different methods according to regional conditions.” When using acupuncture and medicines, the physician must assess whether the righteous qi is deficient or replete, whether the illness is intense or waning, and whether treatment should be gradual or urgent, then decide the appropriate size of the prescription.

There are direct and contrary methods of treatment. Treating a heat pattern with cold medicine and a cold pattern with hot medicine is called direct treatment. Treating a cold pattern with cold medicine and a heat pattern with hot medicine is called contrary treatment. Other methods include using medicine on account of heat within a cold pattern, and on account of cold within a heat pattern; using a draining method for a condition of free passage, and a supplementing, securing method for one of obstruction. When releasing the exterior, do not avoid warm, hot medicines; when purging the interior, do not avoid cold, cooling medicines. When the body is deficient, nourish it with warm qi and flavor; when essence and qi are deficient, replenish them with rich flavors. Sometimes treatment addresses the root, sometimes the outward symptoms, sometimes the central qi, and sometimes both root and branch. At times treatment runs counter to the illness; at others, it follows its course.

When Wood qi is stagnant, use a method that frees and disperses it. When Fire qi is stagnant, use a method that vents it, such as inducing sweat, so that it can disperse. When Earth qi is stagnant, use purgation to remove the obstruction. When Metal qi is stagnant, use draining methods, such as dispelling dampness, releasing the exterior, or promoting urination. When Water qi is stagnant, use a method that checks and subdues it, restraining its upward counterflow. With these five methods, the movement of qi can be brought into balance and made free flowing. Then assess deficiency and excess and adjust treatment accordingly. These methods are used to relieve stagnation in the movement of qi.

Illness may be recent or longstanding; prescriptions may be large or small; and medicines may be toxic or nontoxic. Each should be selected according to the condition. The methods described above are only a general outline of those in the classic and should be applied after careful examination.