《素問六氣玄珠密語》Vol. 10

This scripture discusses the "Proper Transformations Governing Heaven" (referring to the natural laws of climatic changes), recording thirty principles compiled by Qixuanzi (the sobriquet of Wang Bing, a renowned Daoist physician of the Tang dynasty). Here we examine the first six principles:

The first principle describes the proper transformation when Jueyin Wind-Wood (wind corresponding to the Wood Phase) governs the heavens in the year Yi-Hai. Wood Qi (Qi) is born in Hai years, making this a proper transformation, corresponding to the number three. After seventeen days, Metal movement (Metal Phase) arrives to restrain it, causing suppression of Earth Qi underground. This harms naked insects (animals without scales or feathers) and makes the spleen (associated with Earth) prone to illness. Five days later, yellow Earth Qi rises, but Wind Qi remains subtly dominant.

The second principle, for the year Ding-Hai, also involves Jueyin Wind-Wood proper transformation with the number three. After sixteen days, Earth movement arrives, leading to similar spleen ailments and insect harm, though the green Wood Qi remains strong, sustaining the proper transformation's power.

The third principle, for the year Ji-Hai, involves Jueyin proper transformation, where the number three combines with Earth movement’s number eight. After eight days, Earth Qi suppresses insects, and after eighteen days, yellow Earth Qi rises—yet the proper transformation remains potent.

The fourth principle, for the year Xin-Hai, is Jueyin proper transformation, with the number three combining with Metal movement’s number four. After four days, Earth becomes subdued, and after seventeen days, Earth Qi rises but is restrained by the Jue note (one of the ancient five notes, associated with Wood), allowing Wind Qi to persist strongly.

The fifth principle, for the year Gui-Hai, is Jueyin proper transformation, with the number three combining with Water movement’s number five. After five days, Earth Qi is controlled, and after fifteen days, Earth Qi rises but remains subdued by Wood Qi.

The sixth principle shifts to the year Jia-Wu, where Shaoyin Sovereign-Fire (heat corresponding to the Fire Phase) governs as a proper transformation. Fire is born in Wu years, with the number two combining with Metal movement’s number seven. After seven days, Metal Qi is suppressed, harming armored insects and making the lungs (associated with Metal) susceptible to illness. These principles meticulously document the correspondences between celestial phenomena and their effects on human health and living beings in different years.

This passage explains the patterns of how climatic influences in different years affect the internal organs according to the theory of Five Movements and Six Qi (an ancient Chinese medical doctrine concerning the relationship between climate and human health).

When the lungs are affected for five days, white Qi (metal-phase energy) assists the standard note of Shaoshang (one of the five musical notes). At this stage, the force of zhenghua (normal climatic transformation) remains strong and undiminished.

In the seventh year (Bingwu year), Shaoyin Junhuo (one of the six Qi) governs the celestial Qi, and fire energy returns to its proper position, with a numerical value of two. The circulating movement’s number is eight—after eight days, fire energy descends and overcomes metal energy, causing jiachong (metal-associated creatures) to suffer and the root of lung disease to manifest. Six days later, white Qi rises, and the Shaoshang note shifts to Taizhi (a change in the five notes), while the zhenghua force remains robust.

The eighth year (Wuwu year) follows a similar pattern: after nine days of fire energy descending to overcome metal, jiachong weaken, and lung disease subsides. Seven days later, white Qi rises, and the Shang note transforms into the Zhi note.

In the ninth year (Gengwu year), metal energy is excessive and not fully subdued, so jiachong are slightly affected, and lung disease shows minor depletion. Nine days later, white Qi rises, but the Shang note does not fully transition to Zhi.

The tenth year (Renwu year) sees fire energy descending for ten days to overcome metal, preventing jiachong from reproducing and causing lung disease to recur. Eight days later, white Qi rises, and Shaoshang partially shifts to Taizhi.

In the eleventh year (Yiwei year), Taiyin Shitu (one of the six Qi) governs celestial Qi, and earth energy returns to its proper position. After nine days, earth energy descends to overcome water energy, harming linchong (water-associated creatures) and causing kidney disease. Seventeen days later, black Qi (water-phase energy) rises, and the Shaoyu note (one of the five notes) is partially concealed within the Zhenggong note, with zhenghua manifesting as continuous rainfall.

The twelfth year (Dingwei year) sees earth overcoming water after eight days, preventing linchong from hatching and leading to chronic kidney weakness. Sixteen days later, black Qi rises, and Shaoyu partially merges with Taigong, resulting in severe dampness.

In the thirteenth year (Jiwei year), earth overcomes water after ten days, making linchong unable to reproduce.

Through the cyclical tiangan dizhi (heavenly stems and earthly branches) calendar, this text describes the patterns of how climatic conditions in different years influence living creatures and human organs, as well as the shifting relationships between Qi movements and the five notes.

This scripture discusses the patterns of climatic and phenological changes corresponding to different heavenly stems and earthly branches in traditional Chinese medicine's theory of Five Movements and Six Qi (Wuyun Liuqi), along with their effects on human health. It particularly focuses on the relationship between the "kidney system" (shenzang) and "lung diseases" (feibing).

During the year of Xinwei (when the heavenly stem Xin corresponds to water movement), the Taiyin damp-earth governs the heavens (dominating the first half-year's climate), and earth qi returns to its base number five. Here water movement becomes restrained, fish activity decreases, and kidney function is affected. After fourteen days, black qi rises, corresponding to the "minor yu" tone (associated with water in the five musical notes), bringing frequent rainfall.

In the Guiwei year (with heavenly stem Gui corresponding to water movement), also under Taiyin damp-earth's heavenly governance with earth qi returning to number five, water qi becomes suppressed after seven days, harming fish populations and making kidney diseases potentially fatal. Fifteen days later, black qi ascends as the "minor yu" tone shifts to the "proper gong" tone, bringing persistent clouds and rain.

For the years of Jiayin, Bingyin, Wuyin, Gengyin, and Renyin (all with yang heavenly stems Jia, Bing, Wu, Geng, and Ren), the Shaoyang ministerial fire governs the heavens (controlling the first half-year climate), with fire qi returning to base number two. After periods ranging from seven to eleven days respectively, metal qi becomes suppressed, affecting crustaceans and causing recurring lung diseases. Subsequently, within five to nine days, white qi rises as the "minor shang" tone (metal-associated) transforms into the "proper zhi" tone (fire-associated), bringing sustained high temperatures and prevalent summer heat.

The numerical references indicate the generative numbers of the Five Phases (e.g., "number five" refers to earth's generative number). "Proper transformation" denotes regular climatic changes, while "seasonal fullness" describes the robust qi of the season. Black and white qi correspond to water and metal phases respectively, and the five musical tones (yu, shang, etc.) also align with the Five Phases—all serving as crucial reference systems in ancient Chinese medicine's observation of natural patterns.

This passage explains the ancient Chinese medical theory of "Five Movements and Six Qi" (Wuyun Liuqi), detailing how the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water) operates in different years according to the celestial stems and terrestrial branches calendar, influencing both human health and the natural world.

For example, in the Yiyou year (with the celestial stem Yi belonging to Wood and the terrestrial branch You to Metal), Yangming Dry Metal (Metal-phase Qi) governs celestial phenomena. When Metal Qi is dominant, it suppresses Wood Qi. Since Metal overcomes Wood, by the eighth day, Wood Qi is constrained—hairy creatures (fur-bearing animals) fall ill, and human livers are affected. Only on the seventeenth day does the green-colored (representing Wood) Qi rise again. Music should use the Shaojiao mode (Wood tone), but its effect is halved due to Metal's overwhelming strength.

Similarly, in the Dingyou year (also governed by Yangming Dry Metal), Wood Qi is suppressed by the seventh day, harming furry animals and allowing pathogenic Qi to invade the liver. Wood Qi recovers on the sixteenth day, but the normal climatic cycle is disrupted by Metal's dominance, resulting in excessive dryness and diminished wind.

In the Jiyou year, Wood Qi weakens by the ninth day, causing illness in hairy animals and declining liver Qi in humans. During the Xinyou year, Wood Qi is damaged by the fifth day, and in the Guiyou year, the sixth day shows similar effects—all cases where overpowering Metal Qi restrains Wood.

In the Jiaxu year (celestial stem Jia to Wood, terrestrial branch Xu to Earth), Taiyang Cold Water (Water-phase Qi) governs the heavens. By the sixth day, Fire Qi is suppressed—feathered creatures (birds) suffer, and human hearts are afflicted. Only after the fifth day does red-colored (Fire's hue) Qi return. Music should employ the Shaozhi mode (Fire tone), but its potency is reduced by half.

These observations reflect the ancient "correspondence between heaven and humanity" medical theory, where the waxing and waning of Five-Phase Qi affects corresponding organs and ecosystems. The text demonstrates how systematic celestial and climatic patterns were used to predict biological and physiological changes.

This scripture primarily discusses the influences of two celestial phenomena in the Five Movements and Six Qi (ancient Chinese meteorological medicine theory) - the "proper transformation of Taiyang" and the "counter transformation of Jueyin" - on human health.

Regarding the "proper transformation of Taiyang," it describes the pattern of water Qi returning to its proper position during years governed by the celestial stem-branch combinations (Wu-Xu, Geng-Xu, Ren-Xu) when Taiyang dominates the heavens (governing the first half-year's climate). The durations of water Qi's movement are eight, ten, and nine days respectively, after which fire Qi becomes latent. During this phase, feathered creatures (birds) suffer calamities, human hearts become prone to illness, and after six or seven days, red-colored Qi dominates. The musical note Shao Zhi becomes incomplete, the proper feathered creatures return to position, and cold becomes the predominant climatic feature.

The "counter transformation of Jueyin" section explains the conflict between wood Qi and metal movement during Yi-Si, Ding-Si, and Ji-Si years when Jueyin wind-wood dominates the heavens. Wood Qi's number is eight, while metal movement lasts eight, eleven, and thirteen days respectively, after which earth Qi becomes latent. During this period, naked creatures (animals without fur or scales) suffer calamities, human spleens become prone to illness, and after sixteen to twenty-one days, yellow-colored Qi dominates. The musical note Shao Gong becomes incomplete, and the proper Jue note fails to return to position. Although wind-wood flourishes initially, it eventually declines, creating climatic conditions mixed with dryness that disrupt the natural celestial rhythms.

The text mentions "proper transformation" (zheng hua) referring to climatic changes following normal patterns, while "counter transformation" (dui hua) indicates changes contrary to regular patterns. "Dominating the heavens" (si tian) refers to governing the first half-year's climate, while "in the springs" (zai quan) governs the second half-year. These climatic variations affect corresponding animals and human organs through the mutual generation and restriction cycles of the Five Phases.

This scripture explains the patterns of Qi transformation in different years according to the theory of Five Movements and Six Qi (an ancient Chinese medical framework for calculating climatic and pathological changes).

In years with "deficient Earth movement" (Shaogong), although Wood Qi (Jue) may temporarily flourish, this prosperity is not enduring and will eventually decline. This apparent advantage lacks substantial foundation.

Take the year Xinsi as an example: In this year, Jueyin Wind-Wood (a climatic characteristic) governs the heavens (responsible for the first half of the year), and the flourishing Wood Qi clashes with Earth movement. The numerical correspondence for Earth movement is eight, but in practice, it shifts to nine. After nine days, Earth Qi begins to influence the land, causing bare insects (unprotected by fur or shells) to struggle with reproduction, and people become prone to spleen disorders. Fourteen days later, yellow Earth Qi rises.

The year Guisi follows a similar pattern: Jueyin Wind-Wood governs the heavens, and Earth movement's numerical value shifts from eight to ten. After ten days, Earth Qi descends, and fifteen days later, yellow Qi rises, again manifesting in spleen ailments and the decline of bare insects.

In the year Jiazi, it is Shaoyin Monarch-Fire (a fiery climatic condition) that governs the heavens: Fire Qi clashes with Metal movement, shifting its numerical value from seven to twelve. After twelve days, Metal Qi is affected, leading to illnesses in armored insects (those with shells) and lung disorders. Nine days later, white Metal Qi rises, creating a phenomenon where "excessive Metal movement" (Taishang) appears dominant but is actually unstable.

The subsequent years—Bingzi, Wuzi, Gengzi, and Renzi—also feature Shaoyin Monarch-Fire governing the heavens, though with slight variations in numerical values and durations. The core principle remains the same: a particular Qi movement may seem prosperous (flourishing), but its foundation is unstable (lacking substance), ultimately leading from prosperity to decline (waning). These transformations affect corresponding insects and human organs, accompanied by the ascent of Qi in specific colors.

This passage expounds the "Five Movements and Six Qi" theory from ancient Daoist medicine, describing how annual climatic patterns influence human health according to the celestial stems and earthly branches calendar system. Each year carries specific Qi combinations that affect both nature and the human body.

For instance, during the "Yichou Year" (乙丑年) governed by Taiyin Damp Earth (太阴湿土) as the presiding celestial Qi (司天), Water Qi becomes latent. This disrupts the reproduction of scaled creatures and predisposes humans to kidney disorders, with black pathological Qi manifesting after approximately 17 days. Though the Water movement (少羽, Shao Yu) appears vigorous externally, it actually remains deficient and fails to assume its proper position.

Similarly, in the "Dingchou Year" (丁丑年) also governed by Taiyin Damp Earth (司天), the Water movement's numerical value is eight. After eight days, Water Qi turns latent, causing scaled creatures to fall ill, with black Qi emerging after sixteen days. Here too, the Water movement (少羽) deviates from its rightful position—seemingly strong yet fundamentally declining.

Subsequent Chou years (Jichou, Xinchou, Guichou) follow comparable patterns with varying numerical values and timeframes: Jichou Year's Water movement counts ten (manifesting after ten days), Xinchou counts six (six days), and Guichou counts seven (seven days). These years all induce kidney disorders, generate black Qi, and impair the Water movement's proper functioning.

By contrast, the "Jiashen Year" (甲申年) shifts to Shaoyang Ministerial Fire (少阳相火) as presiding Qi. Here Fire overcomes Metal, causing crustacean ailments and lung diseases in humans, with white Qi appearing after five days. The Metal movement (少商, Shao Shang) becomes disordered while the Fire movement (太徵, Tai Zhi) appears flourishing yet is actually waning.

These observations reflect ancient physicians' systematic correlations between celestial phenomena and disease patterns. Key concepts include: "Presiding Celestial Qi" (司天) denoting one of six annual governing Qi forces; "Counter Transformation" (对化) referring to opposing energetic interactions; and "Numerical Circulation" (通运其数) representing the calculation system for determining Qi movement strengths. This framework embodies the Daoist medical tradition of interpreting cosmic rhythms through diagnostic and prognostic systems.

This passage expounds on the ancient Chinese medical theory of "Five Movements and Six Qi" (Wuyun Liuqi), which describes how annual climatic patterns influence human organs. It specifically examines pathological cycles triggered when Lesser Yang Ministerial Fire (the fire qi corresponding to the Triple Burner and Pericardium) and Yangming Dry Metal (the metal qi corresponding to the Large Intestine and Lungs) dominate the seasonal qi.

When Lesser Yang Ministerial Fire governs the celestial qi (corresponding to Wushen, Gengshen, and Renshen years), the exuberant fire qi suppresses the metal-associated lungs. Typically within 14-16 days after fire qi's dominance, manifestations of "metal-shelled insects" (symbolizing the pulmonary system) in distress appear, presenting as lung disorders. Subsequently within 5-9 days, white pathogenic qi (the color corresponding to lungs) rises upward, causing disharmony in the Lesser Shang musical note (associated with lungs). Though the Grand Zhi note (connected to the heart) appears vigorous superficially, it's actually deficient—creating a pathological pattern of deficient fire overacting on metal.

When Yangming Dry Metal governs the celestial qi (corresponding to Yimao, Dingmao, and Jimao years), the predominant metal qi suppresses the wood-associated liver. Within 12-14 days after metal qi's dominance, phenomena of "fur-bearing creatures" (symbolizing the hepatic system) in distress emerge, manifesting as liver disorders. Subsequently within 16-18 days, blue-green pathogenic qi (the color corresponding to liver) ascends, disrupting the Lesser Jue musical note (associated with liver). Though the Proper Shang note (connected to lungs) seems strong outwardly, it's inherently weak—forming a pathological state of excessive metal depleting wood.

Terms like "transformation markers following completion" (huabiao congcheng) and "calculating cyclical permutations" (tongyun qishu) refer to the mathematical models in Five Movements theory that correlate numerical sequences with Five Phase interactions. This theoretical framework interconnects natural climates, musical notes, biological phenomena, and human pathologies, establishing a temporal medical system for predicting disease progression.

This scripture discusses the theory of Five Movements and Six Qi (Wuyun Liuqi), an ancient Chinese medical-meteorological system that describes how annual climate variations influence both human health and natural phenomena. Based on the Heavenly Stems and Earthly Branches calendar system, it meticulously records the climatic characteristics, disease tendencies, and natural occurrences associated with specific years.

Take the Xīn-Mǎo year as an example: when Yangming (Metal movement) governs the celestial qi, the dominant Metal energy suppresses Wood energy. This climatic pattern begins on the ninth day and persists for about ten days. As Wood energy becomes constrained, abnormalities manifest in "furred creatures" (symbolizing Wood-associated organisms), while humans exhibit symptoms of weakened Liver qi. After fourteen days, the azure hue (representing Wood) resurges, but the diminished Wood energy (Shao Jiao) cannot fully recover. Though Metal energy (Zheng Shang) remains strong initially, it eventually wanes, creating a paradoxical state of apparent vigor masking underlying deficiency.

In the Guǐ-Mǎo year, Yangming Metal movement similarly dominates, exerting influence from the ninth day for eleven days. The suppression of Wood energy disrupts the habitat of furred creatures and predisposes humans to Liver disorders. Three days later, the white hue (Metal's emblem) ascends, again revealing the pattern of insufficient Wood energy and Metal's inevitable decline after reaching its zenith.

The Jiǎ-Chén year shifts to Taiyang (Water movement) governing celestial qi, with Water energy manifesting from the sixth day for eleven days. Water's conquest of Fire causes reproductive difficulties for "feathered creatures" (Fire-associated beings) and increases susceptibility to Heart ailments. After six days, the crimson hue (Fire's symbol) returns, but the weakened Fire energy (Shao Zhi) cannot counterbalance the excessive Water energy (Tai Yu).

Subsequent years like Bǐng-Chén, Wù-Chén, Gēng-Chén, and Rén-Chén follow analogous patterns: Taiyang Water movement prevails with influence durations ranging twelve to fifteen days. Water overcoming Fire brings calamities to feathered creatures and exacerbates Heart diseases. Though the crimson qi resurges after seven to nine days, Fire energy remains perpetually disadvantaged, forming a cyclical pattern of "apparent strength concealing true weakness." These records embody core Daoist medical principles of "Five Phase generation and conquest" (Wuxing Shengke) and "cyclical qi transformation" (Yunqi Xunhuan).

This passage comes from the tenth volume of the Suwen Liuqi Xuanzhu Miyi (Secret Pearls of the Six Qi from the Basic Questions), discussing the operational patterns of the Five Movements and Six Qi (an ancient Chinese medical theory concerning the relationship between climate and human physiology).

"The upper Shao Zhi fails to return" indicates that the power of the Zhi tone (one of the five musical notes corresponding to Fire in the Five Phases) weakens in the upper regions and cannot properly return to its original position. "The Grand Yu flourishes but then declines" refers to the Yu tone (corresponding to Water in the Five Phases) becoming excessively strong but subsequently weakening. "Victorious yet insubstantial" describes how a particular qi movement may appear dominant but lacks solidity and stability.

The passage as a whole depicts the waxing and waning interactions between the Fire and Water qi within the Five Movements and Six Qi framework: Fire qi becomes insufficient and struggles to return to its position, while Water qi, though temporarily flourishing, ultimately declines. This superficial dominance proves transient and unstable. These observations stem from ancient physicians' study of natural climatic patterns, used to explain how weather variations influence human health.