《素問六氣玄珠密語》

This passage explains the operational principles of the Five Movements (Wuyun) within the "Five Movements and Six Qi" theory. The Five Movements (Wood, Fire, Earth, Metal, Water) rotate ceaselessly like wheels in the space between heaven and earth, governing the growth and transformation of all things.

The author Qixuanzi states that each Movement corresponds to specific celestial manifestations: the Wood Movement aligns with azure cloud qi (appearing in Ding-Ren years); the Fire Movement with crimson cloud qi (Wu-Gui years); the Earth Movement with golden-yellow cloud qi (Jia-Ji years); the Metal Movement with white cloud qi (Yi-Geng years); and the Water Movement with black cloud qi (Bing-Xin years). These colored qi pass through designated constellations:

Azure qi traverses the Ghost, Willow, Rooftop, and Chamber lunar mansions, synchronizing with Ding-Ren years. Crimson qi flows through Horn, Chariot, Ox, and Girl mansions, corresponding to Wu-Gui years. Golden-yellow qi moves through Heart, Tail, Three Stars, and Well mansions, matching Jia-Ji years. White qi circulates through Neck, Root, Net, and Turtle Beak mansions, aligning with Yi-Geng years. Black qi passes through Extended Net, Wings, Bond, and Stomach mansions, coordinating with Bing-Xin years.

As the Five Movements with their colored qi circulate through the heavens, they further differentiate into the Six Qi (wind, cold, summer heat, dampness, dryness, and fire - six climatic phenomena). The azure qi...

This scripture elucidates the correspondence between the Six Qi of heaven and earth and their operational patterns with the Five Phases (Wuxing). The six celestial energies (wind, heat, summer-heat, dampness, dryness, and cold) interact with the five terrestrial phases (Wood, Fire, Earth, Metal, and Water) to form the fundamental principles governing the growth of all things.

Specifically: The azure qi generates wind, and wind engenders Wood; the crimson qi generates heat (encompassing both sovereign fire and ministerial fire), and heat engenders Fire; the yellow qi generates dampness, and dampness engenders Earth; the white qi generates dryness, and dryness engenders Metal; the black qi generates cold, and cold engenders Water. Through this union of the Six Qi above and Five Phases below, the myriad beings come into existence.

The Five Creatures (wuchong) also correspond to the Five Phases: the lion, as chief of furred creatures, belongs to Wood; the phoenix, as chief of feathered creatures, belongs to Fire; humans, as chief of bare creatures (those without fur, scales, or shells), belong to Earth; the turtle, as chief of armored creatures, belongs to Metal; and the dragon, as chief of scaled creatures, belongs to Water.

The text further explains the waxing and waning of strength in the Five Movements (wuyun, the cyclical motion of Wood, Fire, Earth, Metal, and Water): among the celestial stems, yang stems (Jia, Bing, Wu, Geng, Ren) govern strength and excess, while yin stems (Yi, Ding, Ji, Xin, Gui) govern softness and deficiency. For instance, during a Wood phase year: when encountering a Ren year (yang), excess Wood will damage Earth; during a Ding year (yin), deficient Wood will be restrained by Metal. Similar patterns of mutual restraint apply to Fire, Earth, Metal, and Water phases. The interaction of the ten heavenly stems with the yin-yang attributes of the twelve earthly branches forms the sixty-year Jiazi cyclical calendar.

These principles constitute the core of Chinese medical qi-transportation theory (wuyun liuqi), explaining the patterns of natural climatic changes and their impact on human health.

In the theory of Five Movements and Six Qi (Wuyun Liuqi) in traditional Chinese medicine, the Yin-Yang pairing of heavenly stems and earthly branches influences the climatic characteristics of a given year. When the Yin stems (the Yin elements among the heavenly stems)—namely Yi, Ding, Ji, Xin, and Gui—coincide with Yin years (years marked by the earthly branches Chou, Mao, Si, Wei, You, or Hai), it generally indicates insufficient climatic energy for that year.

However, even in these "deficient" years, there exists a special condition called "balanced Qi" (Pingqi). For example, in the year Ding-Mao, although Ding belongs to Yin Wood and Mao is a Yin year, Mao itself is associated with Wood, which can support the weak Ding Wood, thus creating a harmonious annual movement. Similarly, balanced Qi arises in: Yi-You years (Yin Metal Yi meets Yin Metal You), Xin-Hai years (Yin Water Xin meets Yin Water Hai), Gui-Si years (Yin Fire Gui meets Yin Fire Si), and Ji-Chou/Ji-Wei years (Yin Earth Ji meets Yin Earth Chou or Wei)—all because the earthly branch reinforces the heavenly stem.

However, the Earthly Branches Chen and Xu, which belong to Yang years, tend to manifest excessive climatic characteristics. Another method for determining balanced Qi involves observing the solar term of Greater Cold (Dahan): if the transition day of a Ding year coincides with a Ren day (e.g., the pairing of Ding and Ren), it forms a "stem virtue correspondence" (Gande Fu), a special state of heavenly stem harmony, which also counts as balanced Qi. Other stem combinations, such as Ji meeting Jia or Xin meeting Bing, produce similar effects.

In years with deficient climates, balanced Qi may also arise if the heavenly stem of a month harmonizes with the year's stem. But if this harmony occurs during a period of climatic excess or recovery, it is considered a normal condition. These judgment methods were regarded as esoteric knowledge in ancient times.

This passage explains how to anticipate and regulate the waxing and waning of the Five Phases (Wood, Fire, Earth, Metal, Water) and six climatic energies through acupuncture and herbal remedies to maintain bodily equilibrium.

When Wood Qi (Muqi) is about to become excessive, certain omens appear: bluish-gray mists rise among forests, trees emit unusual sounds, and the Wood Star (Jupiter) shines abnormally bright. At this time, the Gong musical note (one of the five notes) becomes discordant, naked insects (those without scales or shells) struggle to reproduce, and rainfall becomes irregular. Preventive measures called "preemptive regulation" (yingqu) should be taken in the twelfth month—three months before Wood's peak—to intervene before imbalances manifest.

The specific acupuncture method targets Taichong point (located three cun behind the big toe's base, the source point of the Liver Channel). First, the practitioner places their left hand on the point to sense the pulse, then inserts the needle to a depth of three fen (corresponding to Yang energy), retaining it for three breaths (matching Wood's generative number three). After lightly flicking the needle to stimulate Qi arrival, it's advanced to five fen (aligning with Wood's completion number eight) and retained for eight breaths, allowing Heaven and Earth energies to harmonize. The needle is swiftly withdrawn while pressing the point. This technique drains the Liver Channel to prevent excessive Wood Qi from overacting on Spleen Earth.

For herbal regulation: Pungent herbs restrain Wood Qi, sweet herbs fortify Spleen Earth, while sour foods that exacerbate Wood should be avoided.

Similarly, impending Fire Qi (Huoqi) excess shows signs: reddish glows on distant horizons, premature withering of vegetation, shelled insects developing dry sores, and discord in the Shang musical note. Three months before Fire's peak (in the third month), the Heart Channel's source point Daling (between the two wrist bones) is needled: insert three fen retained for two breaths (Fire's generative number two), then advance to five fen for seven breaths (its completion number seven). This advance treatment maintains Fire Qi equilibrium.

This passage explains the acupuncture technique of "connecting with Earth Qi" and the regulatory principles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water) in traditional Chinese medicine.

During acupuncture, when the needle tip senses the flow of channel Qi, it indicates the connection between human Qi and cosmic Qi. At this moment, the needle should be swiftly withdrawn. This method helps drain excess Qi from the body, particularly pathogenic fire from the Pericardium and Small Intestine channels. The source of the Heart channel lies at the Duigu (the Shenmen point, also called Zhongdu point) behind the palm, using the same needling technique as described earlier. For herbal treatment, salty-neutral herbs should be used to restrain excessive fire energy, pungent herbs to tonify Metal (Lung), while bitter foods should be avoided to prevent fueling fire energy.

When Earth Qi becomes excessive, natural phenomena like moist mountain rocks, swirling yellow dust, sultry heat, and dense fog appear. During the fifth lunar month, the Spleen channel should be regulated by needling the Taibai point (the depression at the medial foot protuberance). First press the point with the left hand to sense pulsation, insert the needle three fen (yang position), retain for five breaths (corresponding to Earth's numerical value), gently flick the needle handle to guide Qi beneath it, then advance to five fen depth with another five-breath retention. This "drawing celestial Qi to connect with Earth Qi" technique drains excess Spleen Qi without harming Kidney energy. Herbal treatment requires sour herbs to restrain Earth, salty herbs to tonify Water (Kidney), while sweet foods should be avoided to prevent reinforcing Earth energy.

When Metal Qi becomes excessive, autumn phenomena manifest: frequent west winds, rustling pines and bamboos, saline soil efflorescence, and white mists over mountains. During the sixth lunar month, the Lung channel should be regulated by needling the Taiyuan point (the depression 1.5 cun behind the large tendon of the wrist). Similarly, press to detect pulsation, insert three fen, retain for four breaths (Metal's numerical value), and gently flick the needle handle in four directions to guide Qi.

Note: The mentioned Duigu, Taibai, and Taiyuan are all vital acupoints. "Five breaths" and "four breaths" refer to breath counts corresponding to Five Phase numerology. These procedures embody the TCM therapeutic philosophy of "Heaven-human resonance" and Five Phase interactions.

This passage explains Traditional Chinese Medicine acupuncture techniques for regulating Qi and blood according to the Five Phases mutual restraint principle. When lung Qi (associated with Metal) becomes excessive, the needle therapy involves: first inserting the needle slowly to a depth of five fen (approximately 1.5 cm), retaining it for nine breath cycles (nine being the completion number of Metal), which facilitates the harmonization of celestial and terrestrial Qi. Upon perceiving the arrival of Qi (Deqi), swiftly withdraw the needle to drain excess lung Qi while protecting the liver (associated with Wood).

For herbal treatment, bitter-flavored and neutral-natured herbs should be used to restrain excessive Metal Qi (lungs), while sour herbs supplement liver Qi. During treatment, pungent foods should be avoided as they stimulate Metal Qi. When observing natural phenomena like overcast skies, silent birds, or dim sunlight—signs of impending Water Qi (kidneys) excess—preemptive regulation should begin in the ninth lunar month.

When needling the kidney channel's source point Taixi (located in the depression posterior to the medial malleolus), first apply pressure with the left hand until pulsation is detected. Insert the needle three fen (about 1 cm) into the Yang level, retaining for one breath cycle (one being the generation number of Water); then advance to five fen depth, retaining for six breaths (six being Water's completion number) to harmonize celestial-terrestrial Qi. Immediate withdrawal upon Deqi arrival drains excess kidney Qi without harming heart Qi.

Herbal treatment should employ sweet-neutral herbs to restrain excessive kidney Qi, bitter herbs to supplement heart Qi, while avoiding salty foods that stimulate kidney Qi.

The passage concludes with the Five Phases therapeutic principle: when a visceral Qi becomes excessive, its restrained organ weakens. For example, excessive liver Qi (Wood) restrains the spleen (Earth)—requiring drainage of the liver channel's source point and supplementation of the spleen channel. Similarly, excessive heart Qi (Fire) restraining lungs (Metal) calls for draining heart channel and supplementing lung channel, and so forth. All treatments begin with left-hand pressure on source points until pulsation appears, followed by needle insertion to five fen depth (Yin level).

This passage explains the ancient Chinese acupuncture technique that integrates Five Phases (Wuxing) theory with breath coordination. When a practitioner inserts the needle, keeping it in place during the patient's exhalation (liuhu) requires following the generative numerical sequence of the Five Phases, which resonates with the flow of Earth's Qi (vital energy).

The specific method involves gradually withdrawing the needle to a depth of three fen (yang level), thereby activating celestial Yang Qi to guide Yin Qi toward the Yang domain. This technique is called "nourishing the transformative source" (zibu huayuan)—strengthening the body's foundational energy through supplementation.

When retaining the needle during exhalation, one must adhere to the completion numerical sequence of the Five Phases. Two primary techniques are employed: inserting from the exterior inward before withdrawal constitutes "draining method" (xiefa), while outward withdrawal from within is called "tonifying method" (bufa). The tonifying method nourishes the body, whereas the draining method expels pathogenic factors. Excess patterns (shi zheng) with pathogenic predominance require draining, while deficiency patterns (xu zheng) with vital Qi depletion demand tonification.

(Note: The "generative numbers of the Five Phases" refer to Water-1, Fire-2, Wood-3, Metal-4, Earth-5; the "completion numbers" denote Water-6, Fire-7, Wood-8, Metal-9, Earth-10. These represent classical numerological correspondences between the Five Phases and numbers in traditional cosmological theory.)