《素問六氣玄珠密語》Vol. 17

This passage explains the cyclical movement of the "Six Qi" in ancient Chinese medical theory, using the Heavenly Stems and Earthly Branches aligned with the Five Phases (Wood, Fire, Earth, Metal, Water) to illustrate how climatic patterns affect human health.

The Yellow Emperor inquired about the governance of Greater Yang (Taiyang), to which Qibo replied that this corresponds to the Chen and Xu years in the Earthly Branches. When Greater Yang governs, the Heavenly Stem Ren years (Renchen and Renxu) trigger an excessive Wood phase (Wood in the Five Phases), manifesting as "Greater Jue" (the Jue musical note belongs to Wood). During this period, the earth is dominated by Greater Yin (Yin energy), resulting in climatic phenomena such as howling winds and the sprouting of all things.

However, if Wood energy becomes too strong, it can damage itself, leading to broken trees, while in humans, symptoms related to the liver—such as dizziness and blurred vision—may arise. The text then details the five stages of the Six Qi cycle:

The first stage is Greater Jue (excessive Wood phase), corresponding to Ren years. The second stage shifts to Lesser Zhi (deficient Fire phase), corresponding to Gui years. The third stage is Greater Gong (excessive Earth phase), corresponding to Jia years. The fourth stage is Lesser Shang (deficient Metal phase), corresponding to Yi years. The fifth stage concludes with Greater Yu (excessive Water phase), corresponding to Bing years.

Finally, the cycle returns to its starting point with Lesser Jue (deficient Wood phase), corresponding to Ding years, completing a full Six Qi cycle. This rotation mirrors the progression of the four seasons, where each phase's climatic characteristics influence corresponding organ functions—for example, excessive Wood energy affects the liver, while excessive Earth energy impacts the spleen and stomach.

This passage explains the ancient method of using heavenly stems and earthly branches to predict climatic changes, primarily involving the "Five Movements and Six Qi" theory (an ancient Chinese medical-meteorological system). By analyzing the Yin-Yang and Five Phase attributes of the stems and branches, one could forecast annual climatic characteristics and disease tendencies.

Take the Ding-Ren years as an example: when Ding and Ren combine, they belong to the Wood Movement (dominated by Wood-phase Qi). If this coincides with the Jue musical note (one of the ancient five notes corresponding to Wood), it's called "complete cycle" (indicating a full Five Phase rotation). Wu-Chen and Wu-Xu years represent excessive Fire Movement years, when the climate becomes exceptionally hot, potentially reaching extreme temperatures resembling boiling water. However, because the "Supervisor of Heaven" during these years is Cold Water (referring to the dominant climatic factor in the first half of the year, where Water overcomes Fire), the actual heat intensity becomes moderated.

Regarding diseases, years with excessive Fire Movement tend to produce illnesses caused by heat stagnation. But in Wu-Chen and Wu-Xu years, the restraining effect of Cold Water as Supervisor of Heaven weakens the fiery Qi, manifesting as "diminished Zhi" (Zhi note corresponds to Fire, here indicating insufficient Fire Movement). Subsequent years follow this pattern: Ji years belong to Earth Movement, where Yin years with weak Earth Qi are called "diminished Gong" (Gong note for Earth); Geng years belong to Metal Movement, with Yang years showing excessive Metal Qi called "excessive Shang" (Shang note for Metal); Xin years belong to Water Movement, where Yin years with weak Water Qi are "diminished Yu" (Yu note for Water); Ren years return to Wood Movement, with Yang years showing excessive Wood Qi called "excessive Jue" (Jue note for Wood), completing the Five Phase cycle.

This predictive method combines heavenly stems, earthly branches, five musical notes, and Yin-Yang principles to anticipate climatic and disease patterns, embodying the Daoist concept of correspondence between heaven and humanity.

This passage explains the calculation methods in ancient Daoist "Five Movements and Six Qi" theory concerning the relationship between celestial stems/earthly branches and climate/disease patterns. In modern terms:

Those born in Ren-yin or Gui-mao years (associated with the Water stem), or Ren-shen or Gui-you years (associated with the Metal stem) belong to the "Minor Zhi" category (Zhi being one of the five musical notes representing Fire movement). Since Gui corresponds to Fire movement and these are all yin years, the insufficient Fire movement in yin years earns them the "Minor Zhi" designation. This connects with the previous cycle's Wu years, as the Wu-Gui pairing forms a complete cycle.

Jia-chen and Jia-xu years are classified as "Yearly Convergence" (special years), both corresponding to Earth movement. Earth movement governs dampness, resulting in overcast, foggy weather with pervasive moisture. However, dramatic changes can trigger thunderstorms and torrential rains. Such climates tend to cause dampness-related illnesses like diarrhea and other spleen disorders.

The text further explains the Five Phase attributes of different years: Jia years belong to Earth movement, with excessive Earth qi in yang years called "Major Gong" (Gong being the Earth note); subsequent Yi years belong to Metal movement, with insufficient Metal qi in yin years called "Minor Shang" (Shang being the Metal note); Bing years belong to Water movement, with excessive Water qi in yang years called "Major Yu" (Yu being the Water note); Ding years belong to Wood movement—a special case where Ding-wei years with excessive Wood qi are called "Major Jue" (Jue being the Wood note), while Ding-chou years with insufficient Wood qi are called "Minor Jue"; Wu years belong to Fire movement, with excessive Fire qi in yang years called "Major Zhi."

These calculation methods were historically used to predict climate patterns and disease epidemics, forming an important theoretical foundation for Daoist medicine. Each year's Five Phase attribute influences its characteristic climate and prevalent disease types.

This passage explains the cyclical patterns of the Five Phases (Wood, Fire, Earth, Metal, Water) within the Five Movements and Six Qi system—an ancient Chinese medical framework describing the relationship between climate and human health. Using the Heavenly Stems and Earthly Branches calendrical system, it outlines distinctive climatic characteristics and corresponding diseases for different years.

In Metal-dominant years (such as Gengchen or Gengxu), the climate tends to be cooler with frequent fog and dew, causing vegetation to wither. Such conditions often trigger lung disorders, manifesting as dryness, back discomfort, and chest congestion. Since Metal corresponds to the lungs in the Five Phase system, excessive Metal Qi (vital energy) can damage the liver, hence the chest congestion symptoms.

The text then details the generative cycle of the Five Phases: Earth generates Metal (Shaogong), Metal generates Water (Shaoyu), Water generates Wood (Shaojiao), Wood generates Fire (Taizhi), and Fire in turn generates Earth (Shaogong). Notably, while the Renwu year should theoretically exhibit Taijiao (abundant Wood Qi), the Fire element of the "wu" branch consumes the Wood, weakening it. Conversely, in the Guichou year where Shaozhi (deficient Fire Qi) would be expected, the harmonious interaction between Heavenly Stem and Earthly Branch actually strengthens Fire Qi. These examples demonstrate the nuanced relationships between "excess" (tai) and "deficiency" (shao) within the Five Movements.

[Note: The terms "shao" (deficient) and "tai" (excessive) indicate the relative strength of the Five Phase energies. The pentatonic notes—gong, shang, jiao, zhi, yu—correspond respectively to Earth, Metal, Wood, Fire, and Water in the Five Phase system.]

This passage explains the ancient Chinese medical theory of Five Phases (Wuxing) and Six Qi (Liuqi), focusing on how the celestial stems and terrestrial branches correlate with the cyclical variations of the Five Phases (Metal, Wood, Water, Fire, Earth). It details how the waxing and waning of Qi corresponding to different years affects climate patterns and disease susceptibility.

Taking the "Jiashen" year as an example: the celestial stem Jia belongs to Wood, while the terrestrial branch Shen corresponds to Metal. Since Metal overcomes Wood in the conquest cycle, this creates a "branch punishing the stem" relationship. Consequently, Earth Qi (associated with the Gong musical note) weakens, termed "Lesser Gong." Conversely, in a "Jiayin" year, the Yin branch (Wood) strengthens the Jia stem (Wood), resulting in vigorous Earth Qi called "Greater Gong."

The text further elaborates on how the five musical notes (Gong, Shang, Jue, Zhi, Yu) correspond to the Five Phases. The Shang note belongs to Metal—during Yin years (e.g., Yiyou or Yimao years), it manifests as "Lesser Shang." When Geng Metal and Yi Metal combine, this is called "returning cycle" (huanzhou), representing Metal's cyclical pattern.

When the Sun's Cold Water governs the heavens (dominating the first half of the year's climate), combined with excessive Water movement (Greater Yu), severe cold weather occurs: normal manifestations include congealed Qi (causing harsh frosts), while abnormal conditions produce ice, snow, and hail. Such climates often lead to kidney channel disorders and Qi-blood stagnation in the lower limbs, treatable by needling the Xigu acupoints.

Subsequent sections analyze Qi variations in other years: the "Bingchen" and "Bingxu" years exhibit excessive Water movement called "Greater Yu"; in "Dingsi" and "Dinghai" years, Wood movement strengthens due to alignment with celestial Qi—normally "Lesser Jue" but becoming "Greater Jue"; "Wuwu" and "Wuzi" years show vigorous Fire movement as "Greater Zhi"; the "Jiwei" year's stem-branch harmony unexpectedly boosts what should be deficient Earth movement into "Greater Gong"; while the "Gengshen" year, though Yang Metal should predominate, actually manifests as "Lesser Shang."

These variations demonstrate how special combinations like "Celestial Accord" (tianfu, when stem and branch share the same Phase) and "Year-Meeting Harmony" (hesuihui, when annual movement matches the branch's Phase) influence the intensity of the Five Movements.

This scripture primarily explains the cyclical patterns of climatic changes during years when Yangming (Greater Yang) governs the heavens (dominating the first half of the year) within the Five Movements and Six Qi theory.

It first mentions that when "Shaoshang" (insufficient Metal movement) occurs in Yin-Shen years, it encounters restraint from ministerial fire, termed "Celestial Punishment" (Tianxing), representing the fifth primordial Qi cycle. Then it describes "Shaoyu" (insufficient Water movement) appearing in Geng-Shen, Xin-You, Geng-Yin, and Xin-Mao years, where Xin years belong to Water movement and "Yu" is the Water tone, constituting the sixth primordial Qi cycle.

When the Yellow Emperor inquired about the climatic patterns of Yangming governing the heavens, Qibo explained this occurs in Mao-You years. Yangming's Metal Qi dominates the first half-year, paired with insufficient Wood movement (Shao Jiao), while the second half-year has Shaoyin in the earth position (governing the latter half). Due to insufficient Wood movement, Metal Qi will restrain it (manifesting as coolness), followed by Fire Qi retaliating against Metal (heat recurrence), eventually restoring balance.

Specifically, in Ding-Mao years (a "Year of Convergence" because the heavenly stem and earthly branch share the same elemental phase) and Ding-You years, the Qi movements alternate between wind (Wood), coolness (Metal), and heat (Fire). The Ding-Mao year should normally be Tai Jiao (excessive Wood movement), but becomes Zheng Jiao (balanced Wood movement) due to Metal Qi's restraint; Ding-You years manifest as Shao Jiao (insufficient Wood movement).

The text then describes the transmission of Qi movements: from Ding years' Wood movement generating Wu years' Fire movement (Shao Zhi), which is restrained by the governing Water Qi; then passing to Ji years' Earth movement (Shao Gong); followed by Geng years' Metal movement, which should be Tai Shang (excessive Metal movement) but becomes Shao Shang (insufficient Metal movement) due to restraint from Shaoyin's sovereign fire governing the heavens, termed "Celestial Punishment" - this represents the fourth primordial Qi cycle.

This passage explains the ancient method of calculating the Five Movements and Six Qi (climatic patterns) using the Heavenly Stems and Earthly Branches system, involving correlations between the Five Phases (Metal, Wood, Water, Fire, Earth) and musical tones (Gong, Shang, Jue, Zhi, Yu).

The section begins with "Yu's conclusion," referring to those born in Gengwu (Year 7), Xinwei (Year 8), Gengzi (Year 37), or Xinchou (Year 38) years who belong to Water Movement (aligned with the Water Phase), corresponding to the Yu tone (one of the five musical notes). Chou and Wei years are considered Yin years, which govern "deficiency," hence termed "Lesser Yu."

Next, it explains "Lesser Jue's beginning," indicating those born in Xinwei (Year 8), Renshen (Year 9), Xinchou (Year 38), or Renyin (Year 39) years belong to Wood Movement (aligned with the Wood Phase), corresponding to the Jue tone. Normally, Yin and Shen years as Yang years should correspond to "Greater Jue," but here it appears as "Lesser Jue" because the Shen branch's Metal Phase restrains the Wood Movement—a phenomenon called "Heavenly Punishment."

Later, it mentions "Yangming" (one of the Six Qi) governing celestial phenomena, combining with Fire Movement to form the second cycle. "Lesser Zhi" indicates the central movement as Fire, while "Lesser Yin" refers to the Earth Qi below, creating the "Same Year Meeting" pattern of heaven-human correspondence. Deficient Fire Movement leads to dominant Water Qi in the northern direction (Nine Palaces arrangement), resulting in alternating cold and rainy weather patterns.

For Guimao (Year 40) and Guiyou (Year 58) years, Fire Movement should normally be "Lesser Zhi," but due to its combination with Lesser Yin's Sovereign Fire, it becomes "Proper Zhi." Jiachen (Year 41) and Jiaxu (Year 47) years belong to Earth Movement as "Greater Gong," Yisi (Year 42) and Yihai (Year 48) years to Metal Movement as "Lesser Shang," while Bingwu (Year 43) and Bingzi (Year 49) years belong to Water Movement as "Greater Yu." A special case occurs in Dingwei (Year 44) year—though it should be "Lesser Jue," it becomes "Greater Jue" due to the Ding-Ren Wood combination occurring in a Wei year, forming the unique "Stem Combination Direct Correspondence" scenario.

These calculation methods demonstrate the ancient complex system integrating Heavenly Stems-Earthly Branches, Five Phases interactions, musical tone variations, and climate prediction—originally used to guide health cultivation and agricultural activities.

This passage explains the cyclical patterns of the Five Movements (Wuyun) and Six Qi (Liuqi), focusing on the climatic characteristics and subsequent effects during years of deficient Earth qi.

When Earth movement is insufficient (in years like Jǐmǎo and Jǐyǒu), the following phenomena occur: First, excessive Wood qi brings strong winds (wind domination), reflecting the natural cycle of Wood overcoming Earth. Then Metal qi arrives to restrain the excessive Wood, bringing cool weather (coolness overcoming wind), ultimately restoring balance (wind and coolness achieve mutual restraint). Among these years, Yǒu years exhibit standard qi transformation (zheng hua), while Mǎo years show corresponding transformations (dui hua).

The text further details the six-phase cycle within the sixty-year Jiazi sequence, beginning with Earth movement: The first phase is Lesser Palace (Jǐ Earth movement); the second phase shifts to Greater Metal (Gēng Metal movement, excessive in yang years); the third phase changes to Lesser Water (Xīn Water movement, deficient in yin years); the fourth phase becomes Lesser Wood (Rén Wood movement, weakened by encountering Fire qi); the fifth phase shows abnormal intensification of Greater Fire (Guǐ Fire movement, strengthened by stem combination and direct correspondence); and the sixth phase returns to Greater Earth (Jiǎ Earth movement), completing one full cycle.

Here, "phase" (yuan) refers to the fundamental unit of qi movement cycles. "Standard/corresponding transformation" (zheng hua/dui hua) indicates the strength attributes of annual qi movements, while "lesser/greater" (shao/tai) represents deficient or excessive states of the Five Movements. This entire system demonstrates the cyclical patterns of mutual generation and restraint among the Five Phases in traditional Chinese meteorological medicine.

This passage explains the meteorological patterns during years governed by the Yangming Metal Phase in the ancient Chinese theory of Five Movements and Six Qi. It focuses specifically on the celestial characteristics of the Yi-Mao (乙卯) and Yi-You (乙酉) years.

When Yangming (referring to the Metal Phase energy dominating the first half of the year) is in command, the vigorous Metal Phase ranks fourth in dominance. The interaction between Shaoshang (insufficient Metal as the central movement) and Shaoyin (insufficient Yin energy in the latter half-year) creates a dynamic where terrestrial Qi overcomes Metal Phase. This leads to alternating cycles of heat and cold restraining each other. When Metal Phase is deficient, calamities manifest in the seventh palace (western direction), prompting Fire Phase to restrain it.

Metal Phase generates Water Phase, causing cold energy to counter-restrain Fire Phase and restore Metal's equilibrium—hence the term "identical alternation of heat and cold restraint." The Yi-Mao and Yi-You years belong to the "Taiyi Celestial Accord" category because Yi (乙) corresponds with the Mao position, making them "Yearly Confluences." The Taiyi Celestial Accord signifies the trinity of heaven, earth, and humanity—where celestial Yangming Metal, central Metal movement, and earthly You Metal (酉) all converge.

These years generally exhibit cool climates (the intrinsic nature of Metal Phase), but due to the triple Metal convergence, what should be deficient Metal energy becomes unexpectedly vigorous, preventing the typical heat-cold alternation. Though Yi-Mao and Yi-You years are inherently Yin years where Metal should be deficient (Shaoshang), the triple convergence paradoxically creates vigorous Metal (Taishang), representing the first primordial energy.

The subsequent cyclical transformations unfold as follows: Yi-Mao years generate Bing-Chen (丙辰), and Yi-You years generate Bing-Xu (丙戌). Bing belongs to Water Phase (Yu tone), while Chen and Xu are Yang years where excessive Water movement forms Taiyu—the second primordial energy. Bing-Chen generates Ding-Si (丁巳), and Bing-Xu generates Ding-Hai (丁亥). Ding belongs to Wood Phase (Jiao tone), and though Si-Hai years should have deficient Wood movement as Yin years, the convergence with Jueyin Wood governing the celestial sphere in Yi-Hai years creates Taijiao—the third primordial energy.

Wu-Wu (戊午) generates Ji-Wei (己未), and Wu-Zi (戊子) generates Ji-Chou (己丑). Ji belongs to Earth Phase (Gong tone), and though Chou-Wei years should have deficient Earth movement, the combination of Ji stem with Wei branch forms Taigong—the fifth primordial energy. Ji-Wei generates Geng-Shen (庚申), and Ji-Chou generates Geng-Yin (庚寅). Geng belongs to Metal Phase, completing the cycle by echoing the initial Yi Metal movement—forming the sixth primordial energy and concluding one full cyclical period.

This passage explains the climatic patterns during years when Yangming governs the heavens in the Five Movements and Six Qi theory. When Yangming (which governs the first half of the year's climate) encounters Water movement (dominated by Water Qi among the Five Phases), specific meteorological phenomena emerge.

When Water movement is deficient (known as "lesser Yu"), the underlying Shaoyin Qi (the Qi governing the earth's springs) becomes manifest. Although Water normally overcomes Fire in the Five Phases cycle, deficient Water movement will instead be restrained by Earth Qi, resulting in excessive rainfall (Earth phase manifesting as rain). Subsequently, Wood Qi—the "child" of Water—will retaliate, bringing strong winds (Wood's counteracting victory). This creates a cyclical alternation of three meteorological patterns: cold, rain, and wind.

Specifically, during the years of Xinmao and Xinyou (with You years representing proper transformation and Mao years representing paired transformation), the climate manifests first as the inherent cold of Water movement, followed by Earth Qi's dominance bringing rain, and finally Wood Qi's retaliation causing strong winds. This cycle begins with lesser Yu (deficient Water movement), progresses through greater Jue (excessive Wood movement), greater Zhi (excessive Fire movement), greater Gong (excessive Earth movement), greater Shang (excessive Metal movement), and finally returns to greater Yu (excessive Water movement), completing a sixty-year Jiazi cycle.

The Yellow Emperor then inquires: "What occurs when Shaoyang governs affairs?" Qibo responds that this depends on the specific calendrical patterns of Yin and Shen years. Here, the term "celestial stems and earthly branches calendrics" refers to the method of calculating climatic changes through the heavenly stems and earthly branches dating system.

This passage explains the climatic patterns in ancient Chinese medicine's "Five Movements and Six Qi" theory when Lesser Yang (Shaoyang) governs the heavens (dominating the first half of the year). Lesser Yang represents ministerial fire (the fire qi of the Triple Burner and Gallbladder meridians), and when it presides, the following phenomena occur:

First, in the Renyin and Renshen years, the heavenly stem Ren corresponds to excessive Wood movement (called Tai Jue), while the earthly branches Yin and Shen align with Lesser Yang's ministerial fire. This combination generates strong winds (Wood qi generates wind), causing plants to sprout and the earth to crack with blossoms (described as "singing chaos unveiling fissures"). However, if Wood qi becomes excessive, it transforms into violent storms that break trees ("shaking, pulling, and snapping"), and people may suffer dizziness, distending rib-side pain, and susceptibility to fright—symptoms affecting the liver and spleen.

The cycle progresses annually according to the Five Phase sequence:

1. Tai Jue (excessive Wood) in the first year: Renyin/Renshen

2. Shao Zhi (deficient Fire) in the next year: Guimao/Guiyou

3. Tai Gong (excessive Earth) in the third year: Jiachen/Jiaxu

4. Shao Shang (deficient Metal) in the fourth year: Yisi/Yihai

5. Tai Yu (excessive Water) in the fifth year: Bingwu/Bingzi

6. Shao Jue (deficient Wood) in the sixth year: Dingwei/Dingchou, completing the cycle

Another scenario occurs in the Wuyin and Wushen years (known as "Heavenly Conformity" years, where the annual movement aligns with the heaven-governing qi):

• Lesser Yang ministerial fire governs the heavens (first half)
• Central movement is excessive Fire (Tai Zhi)
• Jueyin wind wood resides in the earth (second half)

These "Heavenly Conformity" years bring extreme heat (fire qi compounded), often triggering fire-related pathological conditions.

This passage discusses the cyclical movement of Fire within the Five Phases (Wuxing) and its correspondence with seasonal patterns. During periods of strong Fire influence, the climate becomes intensely hot, characterized by oppressive, humid heat. When Fire energy becomes excessive, it creates scalding conditions akin to boiling water—hot enough to melt metal and evaporate marshes.

Such climatic conditions frequently trigger heat syndromes in the body's upper burner (the heart-lung region), manifesting as symptoms like hematemesis, bloody stools, and chest distension pain. Excessive Fire energy harms the heart, and prolonged exposure can damage the lungs.

The text then details the cyclical progression of the Five Phases' movements: The Wuyin and Wushen years (e.g., 1998, 2028) represent Tai Zhi (years of strong Fire influence). Subsequent Jiyears (e.g., Jimaoyears) correspond to Shao Gong (years of weakened Earth). Gengyears bring Tai Shang (strong Metal influence), while Xinyears exhibit Shao Yu (diminished Water). Renyears present special cases—the Renwu year shows Shao Jiao (insufficient Wood due to Fire overcoming Wood), whereas the Renzzi year demonstrates Tai Jiao (abundant Wood).

Finally, the passage explains the relationship between Heaven's Three Qi: Shaoyang (lesser Yang among the three Yin and three Yang) governs celestial qi (first half-year climate); Tai Gong (strong Earth) dominates central qi; and Jueyin governs terrestrial qi (second half-year climate). In this configuration, Earth energy occupies the secondary position, creating a specific meteorological pattern.

This passage explains the climatic characteristics of the Jia-Yin and Jia-Shen years in the ancient Chinese theory of Five Movements and Six Qi (Wuyun Liuqi), their effects on human health, and the subsequent patterns of cyclical energy changes.

In both Jia-Yin and Jia-Shen years (Yin years representing "proper transformation," Shen years representing "opposing transformation"), the dominant climatic feature is continuous rainy weather (as Earth movement governs, making precipitation the primary meteorological phenomenon). The normal climate manifests as gentle moisture (corresponding to the dampness transformation of Ji-Earth during the humid midsummer phase when all things grow soft and moist). However, excessive rainfall can lead to prolonged gloomy and overcast conditions.

Abnormal weather may bring sudden thunderstorms and torrential rains (indicating climatic irregularities). Such years tend to cause physical symptoms like heaviness, edema, abdominal fullness, and phlegm retention (excessive Earth Qi injures the spleen, and prolonged imbalance eventually affects the kidneys).

The text then explains the Five Tones correspondence: Jia years belong to Earth movement, corresponding to the Gong tone (Gong being associated with Earth). Since Yin and Shen are yang years, they're termed "Tai Gong" (indicating excessive Earth movement). Subsequently comes Metal movement (in Yi-Mao and Yi-You years), which should normally be "Shao Shang" (insufficient Metal movement). However, due to its combination with Yangming Metal movement forming a "Heavenly Accord," it paradoxically becomes "Tai Shang" (excessive Metal movement).

The sequence continues: Water movement as Tai Yu (in Bing-Chen and Bing-Xu years), Wood movement as Tai Jiao (in Ding-Si and Ding-Hai years—originally Shao Jiao but transformed to Tai Jiao through combination with Jueyin Wood governing heaven), Fire movement as Tai Zhi (in Wu-Wu and Wu-Zi years), finally returning to Earth movement as Shao Gong (in Ji-Wei and Ji-Chou years), completing one sixty-year Jiazi cycle.

A special note concerns Geng-Yin and Geng-Shen years (Yin proper transformation, Shen opposing transformation): Metal movement brings cool weather (Metal's nature being cool). Here, Lesser Yang ministerial fire governs heaven, Metal movement appears in the middle, and Jueyin wind wood resides in the springs, creating a Metal-overcoming-Wood dynamic.

This passage discusses the manifestations and effects of excessive Metal Qi within the framework of Five Movements and Six Qi (an ancient Chinese medical theory correlating climate with human physiology).

When Metal Qi becomes hyperactive, nature exhibits dense white mists, as the cool Metal nature forms chilly fog and dew. This climatic anomaly causes vegetation to wither prematurely, bypassing the normal yellowing phase before decay. In the human body, excessive Metal Qi injures the lungs, manifesting as shoulder/back and chest disorders, with prolonged cases eventually affecting the liver.

The term "Lesser Shang" refers to Gengyin and Gengshen years, which should normally exhibit strong Metal movement. However, when these years coincide with Shaoyang Ministerial Fire (the fire Qi of Sanjiao and Pericardium) presiding over celestial influences (司天), the fire overcomes metal, resulting in weakened Metal movement—a condition termed "Celestial Punishment" (天刑). The text then outlines the cyclical generation sequence of the Five Movements (Wood, Fire, Earth, Metal, Water):

First comes the deficient Water movement ("Lesser Yu") of Xinyou and Xinmao years, followed by excessive Wood movement ("Greater Jue") in Renchen and Renxu years. Next arrives the abnormally strong Fire movement ("Greater Zhi") of Guisi and Guihai years (enhanced by Si's inherent fire nature), then the flourishing Earth movement ("Greater Gong") of Jiawu and Jiazi years, before cycling back to Metal movement ("Lesser Shang") in Yiwei and Yichou years.

The concluding section describes Bingyin and Bingshen years when Shaoyang Ministerial Fire governs celestial influences (司天), while "Greater Yu" Water movement dominates the central movement, and Jueyin Wind-Wood prevails in terrestrial influences (在泉). Such years feature exceptionally cold, austere climates, with Water movement bringing severe wintry characteristics.

This passage discusses the climatic patterns of "excessive Water movement" in the ancient Chinese theory of Five Movements and Six Qi (Wuyun Liuqi). When Water Qi becomes overly dominant, it manifests as severe cold and freezing weather (congealing harshness and bitter chill), which in turn leads to abnormal meteorological phenomena like snow, ice, frost, and hail.

Such extreme climates tend to cause human ailments, primarily characterized by cold-natured edema (pathologies of cold-induced swelling). The root of these illnesses originates in the kidneys, but prolonged conditions will eventually affect the heart (the disease roots in the kidneys and over time reaches the heart). The term "Great Yu conclusion" refers to the years of Bingyin and Bingshen—yang years when Water movement is particularly strong, represented by the musical note "Yu" (羽) in the Five Notes system corresponding to Water.

The text then details the climatic characteristics across the sixty-year Jiazi cycle: In the years of Dingmao and Dingyou, Wood movement flourishes (Great Jiao initial); in Wuchen and Wuxu years, Fire movement prevails (Great Zhi); in Jisi and Jihai years, Earth movement dominates (Great Gong); in Gengwu and Gengzi years, Metal movement weakens (Lesser Shang); and finally, in Xinwei and Xinchou years, Water movement returns (Lesser Yu conclusion), completing the cycle.

The Yellow Emperor inquires about the climatic features when the Taiyin (Greater Yin) governs the heavens. Qibo responds that during chou and wei years, when Taiyin Damp Earth presides over the celestial sphere (Taiyin governs heaven), if coupled with deficient Wood movement (Lesser Jiao) and Taiyang Cold Water in the earthly position (below appears Taiyang in the springs), alternating cool and hot weather patterns emerge (cool and hot forces alternately prevail). When Wood movement is insufficient, Metal Qi comes to restrain it (Metal's cool order prevails in conquest), but subsequently, Fire Qi retaliates to subdue Metal (Fire returns to conquer it).

This passage explains the calculation method for climatic changes during "Ding" years in the ancient Chinese theory of Five Movements and Six Qi (Wuyun Liuqi). In the Heavenly Stems system, "Ding" belongs to the Wood element, corresponding to the "Jue" musical note (ancient Chinese matched the five notes to the Five Phases). These years feature weakened Wood Qi movement (an "insufficient" year), but due to the harmonizing effect of the Earthly Branch "Wei," the overall climate remains relatively balanced.

The weather manifests through three alternating characteristics: first comes wind from Wood movement, then Metal Qi restraining Wood brings coolness, and finally Fire Qi counteracting Metal results in warming. This cyclical pattern repeats: beginning with Zhengjue (standard Wood movement), followed by Taizhi (flourishing Fire movement), Shaogong (diminished Earth movement), Taishang (flourishing Metal movement), Shaoyu (diminished Water movement), and finally returning to Shaojue (weakened Wood movement) to complete the cycle.

During these years, the Controller of Heaven (governing the first half-year) is Taiyin Damp Earth Qi, while the Controller of Earth (governing the second half) is Taiyang Cold Water Qi. Due to insufficient Fire movement, Cold Water Qi becomes particularly strong, bringing severe cold; however, excessive cold is then moderated by Earth Qi, transforming into rainfall. This mutual restraint between cold and rain exemplifies the natural principles of mutual generation and restriction among the Five Phases (Metal, Wood, Water, Fire, Earth).

This scripture primarily discusses the cyclical patterns of climatic influences during the Guichou and Guiwei years (years ending with the celestial stems Gui and earthly branches Chou/Wei) within the framework of Five Movements and Six Qi (an ancient Chinese medical and Daoist theory correlating climate changes with human health).

During Guichou and Guiwei years, three climatic characteristics manifest: heat, cold, and rain. Heat represents the intrinsic nature of Fire Phase (one of the Five Phases), cold arises when Water Qi counters the Fire Phase, while rain forms when Earth Qi restrains Water Qi. These years are classified as "Minor Zhi" (Zhi being one of the five musical notes corresponding to the Fire Phase; insufficient Fire Phase in yin years is termed Minor Zhi), because the Sun-Cold-Water (one of the Six Qi) counteracts the Fire Phase.

The text then outlines the generative sequence of the Five Phases: From the Fire Phase (Minor Zhi) generates the Earth Phase (Major Gong, indicating excessive Earth Phase in yang years), which in turn generates the Metal Phase (Major Shang, amplified by its conjunction with Yangming-Dry-Metal). The Metal Phase then generates the Water Phase (Major Yu), which produces the Wood Phase (Major Jiao), completing the cycle when Wood regenerates Fire (Major Zhi).

In Jichou and Jiwei years, a special phenomenon called "Taiyi Celestial Talisman" occurs (when the annual movement, Heaven's Commander Qi, and the earthly branch's elemental property align). During these Earth Phase-dominant years, the Heaven's Commander (governing the first half-year) is Taiyin-Damp-Earth, while the Earth's Spring (governing the latter half) is Sun-Cold-Water. Due to Earth Phase insufficiency, it first suffers restraint by Wood Qi (wind), followed by Metal Qi (clarity) counteracting Wood Qi to restore climatic equilibrium. This cyclical pattern of mutual restraint is termed "wind-clarity victory and restoration".

This passage explains the special condition known as "Taiyi Tianfu" within the Five Movements and Six Qi theory (an ancient Chinese medical and Daoist framework for predicting climatic changes and diseases). When the Controller of Heaven (governing the first half-year's climate), the Central Movement (the year's Five Phases attribute), and the Yearly Branch (the earthly branch's corresponding Five Phase) all align, the "Taiyi Tianfu" phenomenon occurs.

For example, in the years of Jichou and Jiwei, Earth Movement dominates (where Earth Qi governs among the Five Phases). Normally, this should bring rain, but it would typically be influenced by Wind from Wood Qi and Coolness from Metal Qi. However, because these are special Taiyi Tianfu years, Earth's power becomes exceptionally strong, preventing the usual influences of Wind and Coolness.

The text then elaborates on the cyclical patterns of Qi transformation across different years: beginning with Tai Gong (strong Earth Movement), followed by Shao Shang (weak Metal Movement), Shao Yu (weak Water Movement), Tai Jue (strong Wood Movement), and Tai Zhi (strong Fire Movement), forming a generative cycle of the Five Phases. Each movement is annotated with its corresponding musical note (Gong, Shang, Jue, Zhi, Yu) and its Yin-Yang attribute.

The passage further examines the cases of Yichou, Yiwei years and Xinchou, Xinwei years. For instance, in Xinchou and Xinwei years, Water Movement dominates, which should bring cold, but it is typically influenced by Rain from Earth Qi and Wind from Wood Qi. However, because these are special years where the Sun Below (governing the second half-year's climate) aligns with Water Movement, what should be Shao Yu (weak Water Movement) instead becomes Tai Yu (strong Water Movement).

These calculations involve complex interrelations between the Heavenly Stems and Earthly Branches, Yin-Yang, the Five Phases, and the five musical notes with six pitch standards. They form part of the theoretical system used in ancient Daoist medicine to predict climatic conditions and disease patterns.

This scripture explains the cyclical patterns of the Five Phases (Wood, Fire, Earth, Metal, Water) energies across different years within the Five Movements and Six Qi theory.

It first describes the formation of "diminished Jue" (insufficient Wood movement): when the Xin-Chou year meets the Ren-Yin year, or when the Xin-Wei year meets the Ren-Shen year, Wood Qi becomes weakened as it's overcome by Fire Qi. Next, it explains "excessive Zhi" (overabundant Fire movement): during the Ren-Yin year meeting Gui-Mao year, or Ren-Shen year meeting Gui-You year, Wood generates Fire leading to intensified Fire Qi.

The text then sequentially details the conditions for "excessive Gong" (overabundant Earth movement), "diminished Shang" (insufficient Metal movement), and "excessive Yu" (overabundant Water movement), noting these Five Phase energies cycle perpetually. The Yellow Emperor inquires about the scenario when Lesser Yin governs the heavens (dominating first-half climate). Qibo responds that during Zi-Wu years (like Ren-Zi or Ren-Wu years), vigorous Wood movement creates "excessive Jue" (overabundant Wood movement), manifesting as strong winds that stimulate plant germination; yet excessive conditions may cause tree damage and liver-spleen disorders.

Key terms explained: "governing heavens" (Sitian) refers to climatic dominance in the first half-year, "governing earth" (Zaiquan) controls the latter half-year, while "proper transformation" (Zhenghua) and "counter transformation" (Duihua) represent two climatic variation patterns. The interplay between Five Movements (Wuyun) and Six Qi (Liuqi) forms the theoretical foundation of traditional Chinese meteorological medicine.

This passage explains the calculation methods in ancient Chinese medical theory of Five Movements and Six Qi (Wuyun Liuqi) concerning the relationship between heavenly stems/earthly branches and climatic/disease patterns. It primarily interprets the Five Phase attributes (corresponding to the five musical notes: Gong, Shang, Jue, Zhi, Yu) of different years and their states of excess (tai) or deficiency (bu).

The Chou year corresponds to the heavenly stem Gui, paired with the earthly branch Wei, belonging to the "Second Cycle of Nourishing Life" period when Earth movement (Gong note) flourishes. The Jiashen year, being a yang year, creates an excessive Earth movement forming "Tai Gong" (Great Palace), marking the Third Cycle. The Yiyou year should theoretically exhibit deficient Metal movement (Shang note), but due to encountering Yangming Metal as the presiding heaven (the dominant climatic factor that year), it instead forms a "Tai Shang" (Great Metal) state, representing the Fourth Cycle.

The Bingchen year creates "Tai Yu" (Great Water) from excessive Water movement (Yu note) as a yang year, constituting the Fifth Cycle. The Dingsi year should normally show deficient Wood movement (Jue note), but influenced by Jueyin Wood presiding heaven, it forms a "Tai Jue" (Great Wood) state instead. These cycles ultimately complete a "Ding meets Ren" circulation.

The Wuzi and Wuwei years are particularly special—they are both Tianfu years (when the annual movement matches the presiding heaven's Qi) and Taiyi Tianfu years (when annual movement, presiding heaven, and earthly branch all align). Excessive Fire movement leads to scorching climates manifesting as "blazing summer heat," often causing heart fever and hemorrhagic disorders. The Wu year initiates Fire movement (Zhi note) forming "Tai Zhi"; the subsequent Ji year's Earth movement (Gong note), though theoretically deficient, transforms into a "Tai Gong" state under special conditions.

The term "presiding heaven" (Sitian) refers to the dominant climate in the first half of the year, while "in the springs" (Zaiquan) denotes the second half's prevailing climate. "Tianfu" indicates when the annual movement shares the same Five Phase attribute with the presiding heaven's Qi—years when climatic changes become particularly pronounced.

This scripture discusses the ancient Chinese medical theory of "Five Movements and Six Qi" (Wuyun Liuqi), which examines the patterns of climatic and pathological changes resulting from the correlation between heavenly stems/earthly branches and the Five Phases (Wood, Fire, Earth, Metal, Water). It specifically describes the meteorological characteristics and potential human ailments during the Jiazi and Jiawu years.

Both Jiazi and Jiawu years belong to periods of excessive Earth movement (Tai Gong). Since Earth governs dampness, these years typically feature overcast, rainy weather with moist terrain. Under balanced conditions, this manifests as gentle drizzles (soft nourishing rains), but when Earth energy becomes hyperactive, it leads to extreme weather like sudden downpours with thunder and lightning (violent tempests and startling thunderstorms).

Such years predispose people to spleen and stomach disorders, presenting as abdominal distension (zhongman) and bodily heaviness (shenzhong), as Earth corresponds to these organs. Prolonged cases may further affect the kidneys (eventually reaching the kidneys).

Terms like "Shao Shang" and "Tai Yu Zhong" represent specialized Five Movements and Six Qi terminology: "Shang" denotes Metal movement, "Yu" signifies Water movement, "Shao" indicates deficiency, while "Tai" marks excess. These form a complex system for calculating climatic variations—for instance, Yichou and Yiwei years exhibit Metal deficiency (Shao Shang), whereas Bingyin and Bingshen years display Water excess (Tai Yu) characteristics.

This scripture primarily explains the cyclical interactions between the Five Phases (Wood, Fire, Earth, Metal, Water) and the Heavenly Stems-Earthly Branches system, along with their corresponding climatic changes, phenological phenomena, and relationships with human diseases.

Regarding the matching of Five Phases with Heavenly Stems: The years of Bingyin and Dingmao belong to Water movement (represented by the Yu musical note). When Water Qi is excessive in yang years, it's called "Great Yu" (Taiyu). The years of Bingshen and Dingyou should originally correspond to "Lesser Jue" (Shao Jue) for Wood movement, but due to their conjunction with the Wood Qi of mao years, they transform into "Great Jue" (Tai Jue). Similarly, the years of Wuchen and Jisi should be "Lesser Gong" (Shao Gong) for Earth movement, but because Ji Earth combines with the si branch, they become "Great Gong" (Tai Gong).

During Gengzi and Gengwu years, Metal movement (Shang note) dominates, but when encountering Shaoyin Junhuo presiding in the heavens, Metal Qi becomes restrained and transforms into "Lesser Shang" (Shao Shang). Climatically, this manifests as cool, crisp weather with mist, dew, and autumn winds. Excessive Metal Qi leads to withering vegetation. Humans become susceptible to lung diseases, which may subsequently affect the liver.

The Five Phases transformations follow a cyclical pattern: beginning with Lesser Shang (Metal), followed by Lesser Yu (Water), Lesser Jue (Wood), and so on, forming a complete cycle. The mention of "the six primordial palaces completing their full revolution" indicates this follows the sixty-year Jiazi cyclical pattern.

This passage primarily explains the calculation methods of matching heavenly stems and earthly branches with the Five Phases (Wuxing) in the theory of Five Movements and Six Qi (Wuyun Liuqi), along with the climatic characteristics and potential diseases associated with different years.

It first describes the phenomenon of "heavenly fire burning wood," which represents the manifestation of the third cycle in Lesser Jue (insufficient Wood movement). The text then clarifies that years like Renyin and Guimao belong to the Greater Zhi (excessive Fire movement) category. Since Mao (the Rabbit branch) corresponds to Wood which generates Fire, the Fire movement becomes particularly strong. Years such as Guimao and Jiachen correspond to Greater Gong (excessive Earth movement), as Chen and Xu are yang years that strengthen Earth movement.

Years like Jiachen and Yisi align with Lesser Shang (insufficient Metal movement), marking the end of the sixth cycle. When Lesser Yin governs the heavens (dominating the first half of the year's climate), Water movement becomes deficient, thus classified as the fifth position. Greater Yu (excessive Water movement) appears in the central movement, while Yangming resides in the earth (dominating the latter half of the year's climate).

The Bingzi year represents a "Sui Hui" (year stem and branch sharing the same Phase), while the Bingwu year exemplifies "Zheng Hua" (normal climatic transformation). Both years exhibit strong Water movement with cold climates characterized by freezing and frigid conditions. Excessive climatic changes may lead to abnormal weather like ice, snow, frost, and hail, potentially causing cold-dampness disorders related to the kidneys and heart.

The passage concludes by returning to the Five Movements cycle: Greater Yu (excessive Water movement) initiates the first cycle, followed by Greater Jue (excessive Wood movement) in the second cycle, Greater Zhi (excessive Fire movement) in the third, and Lesser Gong (insufficient Earth movement) in the fourth. This cyclical pattern embodies the principles of mutual generation among the Five Phases and the patterns of climatic transformation.

This passage explains the correspondence between celestial stems/earthly branches and the Five Phases (Wood, Fire, Earth, Metal, Water) in ancient Chinese medical theory of Five Movements and Six Qi (Wuyun Liuqi), along with the patterns of climatic changes. It primarily describes the climatic characteristics and the cyclical interactions of the Five Phases during "Jueyin" years:

During years with the earthly branches Si or Hai (such as Ding-Si or Ding-Hai years), celestial phenomena are dominated by Jueyin Wind-Wood (the Qi of Wind-Wood). In these periods, Wood movement becomes deficient, triggering Metal Qi to restrain it (manifesting as cool weather), followed by Fire Qi restraining Metal Qi (manifesting as hot weather), forming a "Wind-Cool-Heat" climatic cycle.

It particularly mentions that Ding-Si and Ding-Hai years belong to the "Tianfu" category (where the annual movement shares the same Phase as the celestial Qi). Conventionally, yin years should manifest as "Shao Jue" (deficient Wood movement), but due to alignment with Tianfu, they paradoxically exhibit "Tai Jue" (excessive Wood movement) characteristics.

The passage then sequentially explains subsequent transformations in this climatic cycle: first excessive Fire movement (Tai Zhi), followed by Earth movement variations (Tai Gong or Shao Gong), and finally deficient Metal movement (Shao Shang). These changes are closely related to the yin-yang attributes of earthly branches and the restraining/generating relationships among the Five Phases.

(Note: Terms like "Shao Jue" and "Tai Zhi" are specialized ancient terminology using musical notes to indicate the strength of Five Phases - Jue corresponds to Wood, Zhi to Fire, Gong to Earth, Shang to Metal, and Yu to Water; "Tai" indicates excess while "Shao" denotes deficiency.)

This scripture discusses the cyclical patterns of climate in ancient Chinese medicine's theory of Five Movements and Six Qi (Wuyun Liuqi), specifically focusing on the qi transformations during the Guisi and Guihai years. According to the interplay between the Five Phases (Wood, Fire, Earth, Metal, Water) and Six Qi (Wind, Heat, Summer-Heat, Dampness, Dryness, Cold), it details the climatic characteristics of different years.

It mentions that when Jueyin Wind-Wood governs the heavens (dominating the first half of the year) and Shaoyang Minister-Fire resides in the earth (dominating the second half), a weakened Fire movement will be subdued by Water-Cold qi, followed by Earth-Damp qi restraining the Water-Cold, resulting in the alternating climatic phenomenon known as "cold and rain overcoming each other." In the Guisi and Guihai years, the Fire movement should manifest as "Shaozhi" (insufficient Fire qi), but due to its resonance with the Shaoyang Minister-Fire in the earth, it instead transforms into "Taizhi" (excessive Fire qi).

The text then describes the cyclical generation of the Five Movements: from Fire (Taizhi) generating Earth (Taigong), Earth generating Metal (Shaoshang), Metal generating Water (Taiyu), and Water generating Wood (Taijiao), completing the cycle. It particularly notes that certain years experience unique variations in qi strength due to "Sui Hui" (when the earthly branch shares the same attribute as the Five Movements).

These concepts reflect how ancient scholars used systems of celestial stems, earthly branches, and the Five Tones (Jiao, Zhi, Gong, Shang, Yu) to deduce the patterns of natural climatic changes, forming a crucial theoretical foundation for traditional Chinese meteorological medicine.

This passage explains the correspondences between the Five Phases (Wood, Fire, Earth, Metal, Water) and musical tones (Jue, Zhi, Gong, Shang, Yu) within the Wuyun Liuqi system (the ancient Chinese medical framework for climatic changes), along with their cyclical variations across different years.

The Tai Jue phase (indicating an exceptionally strong Wood year) corresponds to the fifth Qi cycle. In Tai Zhi years (exceptionally strong Fire years), the Ding-Mao year generates the Wu-Chen year, while the Ding-You year produces the Wu-Xu year. Since Wu belongs to Fire phase and Zhi is the Fire tone, years beginning with Gui and ending with Wu combine through the Wu-Gui pairing to form Fire phase cycles—this constitutes the sixth Qi cycle.

When Jueyin (one of the Three Yin Channels) governs celestial Qi, Earth phase combines with Jueyin to form the third stage. The Shao Gong phase (deficient Earth) appears midway, while Shaoyang (one of Three Yang Channels) manifests below as the "springing forth" (earthly Qi). This creates a dynamic of wind and clear Qi contending for dominance: when Earth phase is deficient, Wood's wind Qi subdues it; when this subduing becomes excessive, Metal's clear Qi in turn restrains the Wood Qi, ultimately restoring balance. The cyclical transformations in Ji-Si and Ji-Hai years (where Ji represents responsive transformation and Hai represents primary transformation) manifest three climatic characteristics: rain, wind, and coolness.

Tai Gong (strong Ji Earth phase with Gong as Earth tone) appears in Ji-Si and Ji-Hai years. Normally, Yin years should manifest Shao Gong, but Tai Gong emerges here because the Si position corresponds to the "Earth Gate" (a Daoist term denoting portals for earthly Qi). Shao Shang (deficient Metal) appears in years generated from Ji to Geng—though Yang years should normally manifest Tai Shang, the presence of Shaoyang's ruler Fire governing celestial Qi (Fire overcomes Metal) causes it to become Shao Shang. Shao Yu (deficient Water) appears in years generated from Geng to Xin, marking the third Qi cycle. Shao Jue (deficient Wood) appears in years generated from Xin to Ren—though Yang years should manifest Tai Jue, the governing celestial Qi of Shaoyang's ministerial Fire depletes Wood Qi. Finally, Tai Zhi (strong Fire) appears in years generated from Ren to Gui—though Yin years should manifest Shao Zhi, the Mao position's Wood (which generates Fire) instead strengthens it into Tai Zhi.

This passage explains the calculation method of "Five Circuits and Six Qi" (五运六气) in ancient Daoist medicine, primarily describing the cyclical patterns of the Five Phases (Wood, Fire, Earth, Metal, Water). Following the generative sequence of the Five Phases (Wood, Fire, Earth, Metal, Water), each phase manifests in two states: "excess" (太过) and "deficiency" (不及), denoted by "greater" (太) and "lesser" (少) respectively.

The text first mentions "greater earth" (太宫), referring to the flourishing state of the Earth phase, which occurs in the celestial stems Jia-Chen and Jia-Xu years. Next comes "Jueyin" (厥阴) presiding over heaven (governing the first half-year's climate), paired with the Metal phase to form "lesser metal" (少商, deficient Metal), coordinated with "lesser Yang" (少阳) in the earth position (governing the second half-year's climate). Since Fire overcomes Metal, when Metal is deficient, fiery Qi arises to restrain it, yet when excessive, cold Water Qi emerges to restore balance, creating the cyclical alternation of "heat-cold overcoming and restoration."

The passage then details the Five Phases' cyclical patterns for years like Yi-Si and Yi-Hai: Yi years belong to the Metal phase (lesser metal), followed sequentially by Water (greater water), Wood (greater wood), Fire (greater fire), Earth (lesser earth), and finally returning to Metal (greater metal), completing a full cycle. Each phase corresponds to specific musical notes (宫-earth,商-metal,角-wood,徵-fire,羽-water) and yin-yang attributes (yang years exhibit excess, yin years show deficiency). This calculation method was used to predict climatic changes and their impacts on human health.

(Note: The Five Circuits and Six Qi theory in traditional Chinese medicine uses celestial stems and earthly branches to calculate cyclical climate patterns, positing that climatic anomalies cause corresponding diseases.)

This passage explains the climatic patterns in ancient Chinese medicine's "Five Movements and Six Qi" theory when Jueyin (the Wind-Wood phase) governs the heavens (dominating the first half of the year) during years of insufficient Water movement.

When Jueyin's celestial governance coincides with years of weak Water movement (such as Xinsi and Xinhai years), a chain reaction occurs: First, Earth Qi suppresses the deficient Water Qi, causing excessive rainfall. Then Wood Qi retaliates against Earth Qi, generating strong winds. This is the meaning behind "rain and wind alternately prevail in succession," describing the climatic fluctuations in a domino effect.

Specifically for these celestial stem-branch years: Both Xinsi and Xinhai are yin years with insufficient Water movement (Shao Yu, or Lesser Water). The subsequent sequence unfolds as:

• Shao Jiao (Wood movement initially appears but is weakened by Fire Qi)
• Tai Zhi (Fire movement becomes vigorous due to the combination of Gui year and Chou branch)
• Shao Gong (Earth movement should be strong but is restrained when meeting the Shen branch)
• Tai Shang (Metal movement becomes abnormally strong by resonating with the Yangming Metal Qi governing the heavens)
• Tai Yu (Water movement ultimately recovers its vigor, completing the cycle)

This deduction embodies the core of Chinese medicine's "Movement-Qi theory": predicting climatic anomalies and their health impacts through celestial stem-branch combinations. Here "Shao" (Lesser) indicates insufficient movement, while "Tai" (Greater) denotes excessive vigor. The five musical notes (Yu, Jiao, Zhi, Gong, Shang) correspond respectively to the Five Phases of Water, Wood, Fire, Earth, and Metal.