《素問六氣玄珠密語》Vol. 2

The Secret Language of the Mysterious Pearl on the Six Qi in the Basic Questions (Suwen Liuqi Xuanzhu Miyu), Volume 2, was authored by Qixuanzi (an honorific Daoist title for Wang Bing). It primarily discusses the correspondence between the patterns of heaven and earth's movement and human health. This passage describes the phenomena that occur in nature and the human body when the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) is excessive or deficient in different years.

In the Jiazi year, Earth movement is overly abundant (excessive Earth Qi), referred to as "Dunfu Earth." This year is marked by heavy rainfall and dampness, which easily damage the kidneys and bladder. People frequently suffer from abdominal pain, heaviness in the limbs, and emotional depression. Fish in the soil decrease while terrestrial insects multiply, and unusual phenomena such as spring water gushing and river flooding may occur. The Jiawu year exhibits similar conditions.

In the Yichou year, Metal movement is insufficient (deficient Metal Qi), known as "Congge." Here, Fire Qi suppresses Metal Qi, weakening the autumn's characteristic astringency. People are prone to shoulder and back pain, nosebleeds, and diarrhea. When Cold Qi (Water Qi) arrives to counterbalance the excessive Fire Qi, extreme weather like hail and frost appears, leading to headaches, fever, mouth sores, and heart pain. The Yiwei year follows a comparable pattern.

In the Bingyin year, Water movement is excessive (flooding Water Qi), termed "Liu Yan." Cold arrives prematurely, easily harming heart function, manifesting as palpitations, chills, edema, coughing, and night sweats. Nature experiences frequent heavy rain and fog. The Bingshen year is even more severe because Shen corresponds to Metal, and Metal generates Water, further intensifying the excessive Water movement.

These patterns reflect the Daoist concept of "correspondence between heaven and humanity," asserting that changes in the Five Phases in nature directly influence human health. When any Qi movement becomes excessive, it suppresses the corresponding organs (e.g., Earth overcomes Water, damaging the kidneys) while triggering a chain reaction of generation and restriction (e.g., excessive Water leads to weakened Fire).

The year of Dingmao belongs to the Wood phase in the Five Phases (Wuxing) cycle, representing a period of balanced Wood Qi movement known as "fuhe" (a state of harmonious interaction among the Five Phases energies). In this year, Metal Qi does not over-restrict Wood Qi, nor does Earth Qi cause disturbances, resulting in seasonal climatic changes that follow natural patterns—thus termed a "year of balanced Qi." Since the heavenly stem "Ding" corresponds to Wood and the earthly branch "mao" also represents Wood, their elemental correspondence makes this a "suihui" year (indicating harmonious stem-branch elemental alignment). During the first month, Renyin, the heavenly stems Ren and Ding form a harmonious pairing called "gandefu" (celestial stem virtue correspondence), ensuring favorable weather and natural growth cycles. Contrast this with the year of Dingyou, where the earthly branch "you" (Metal) clashes with the Wood of Ding—despite sharing the same Renyin month with gandefu, its overall climatic harmony is inferior to Dingmao.

The year of Wuchen belongs to the Fire phase in its excessive "tai zhi" state, where hyperactive Fire Qi is termed "hexi." Such years predispose people to lung and large intestine disorders, while armored insects suffer ecological disruptions. Unseasonal heat prevails in autumn and winter, with summer becoming unbearably scorching. However, the Fire Qi's intensity is halved here due to counteracting influence from the Water-ruling celestial body (Mars), mitigating the heat. With Fire's influence reaching seven-tenths of its peak (represented by its "completion number"), this remains within normal climatic variation. The year of Wuxu exhibits identical patterns.

The year of Jisi belongs to the deficient Earth phase in its "shao gong" state, with disasters primarily affecting the central方位 (the five palaces' central position, corresponding to Kun in the Bagua). In human physiology, this manifests in spleen disorders; seasonally, it disturbs midsummer; biologically, it harms "naked creatures" (animals without fur or scales). Deficient Earth Qi, called "beilan," disrupts seasonal transitions, allowing Wood Qi to surge unchecked—bringing frequent gales. People become prone to abdominal distension, jaundice, and edema, while erratic rainfall disrupts naked creatures' survival. Later, retaliatory Metal Qi triggers white dust storms and killing frosts, withering foliage and causing liver diseases among humans, with fur-bearing creatures also affected. Only in the ninth month, Jiaxu, when stems Ji and Jia harmonize, does Earth Qi gradually rebalance, restoring normal rainfall. The year of Jihai follows similar patterns.

The year of Gengwu belongs to the excessive Metal phase in its "tai shang" state, where hyperactive Metal Qi is termed "jiancheng." Such years see pervasive white dust and oppressive killing energy like storm clouds stifling vitality. Excessive Metal Qi damages the liver, endangering furred creatures and delaying plant germination, while humans frequently suffer hypochondriac pain.

The Plain Questions on the Mysterious Pearl Secret Language of Six Qi describes how imbalances in the Five Phases (Wuxing) energies during specific years manifest in natural phenomena and human ailments. When Metal Qi (Jin) weakens, disasters occur but are halved in severity—because the Year of the Wu (午) belongs to Fire (Huo), which overcomes Metal, leaving Metal's power diminished by half. In the Gengzi year, when Water (Shui) and Metal interact, calamities intensify, manifesting as arid climates.

In the Xinwei year, deficient Water movement (Shuiyun, referring to the circulation of Water Qi in the Five Movements and Six Qi theory) affects the kidneys (corresponding to the Kan trigram). During winter, scaled creatures suffer, water flows stagnate, and Earth Qi (Tu) seizes the chance to suppress Water, leading to excessive dampness. People may experience bloating, heaviness in the body, diarrhea, chilblains, edema, and even joint pain or weak legs. In severe cases, Water Qi retaliates, triggering sudden gales that damage vegetation and crops. By the seventh month, Bing Shen, Water movement normalizes, and cold energy returns.

In the Renshen year, excessive Wood Qi (Mu, termed Taijiao for overly strong Wood movement) causes frequent gales that harm the spleen and stomach. People suffer from poor appetite, diarrhea, bodily heaviness, intestinal rumbling, and bloating. Trees and plants sway restlessly, and in extreme cases, foliage withers. This abnormal climate worsens in the Renyin year due to the compounding effects of Yin Wood and Ren Wood.

In the Guiyou year, deficient Fire movement (Huo, termed Shaozhi for insufficient Fire) affects the heart (corresponding to the Li trigram). During summer, feathered creatures die prematurely, and weak Fire energy is called "latent brightness." Water Qi takes advantage to suppress Fire, resulting in unseasonable summer weather.

This passage describes the abnormal phenomena that occur in both nature and the human body when the Qi of the Five Phases (Metal, Wood, Water, Fire, Earth) becomes imbalanced.

When Water Qi becomes excessive, cold energy dominates, hindering the growth of all things. Yang energy is suppressed, plants wither, and people are prone to symptoms such as chest pain, distension in the ribs, and pain along the inner sides of the shoulders, back, and arms. In severe cases, stomach discomfort and heartache may also manifest.

When Water Qi reaches its extreme excess, its "child" phase Earth Qi comes to its aid, but the "mother" Water Qi counterattacks again. This results in overcast skies and torrential rains, while people exhibit symptoms like mental confusion, diarrhea, bloating, loss of appetite, intestinal rumbling, abdominal pain, and weak, spasming limbs.

The text then discusses the excessive Earth Qi in the Jiaxu year (a celestial stem-branch designation). When Earth Qi is overly abundant—termed "Dunfu"—it causes damp, sultry weather with frequent clouds and rain. This climate tends to harm the kidneys and bladder, leading to symptoms like reverse Qi flow, impotence, weak legs, and nocturnal emissions. Scale-covered animals are also affected. Excessive Earth Qi can further trigger liver wind, causing irritability, chest tightness, and jaundice.

The Yihai year, in contrast, is marked by balanced Metal Qi, called "Shenping." This occurs because in the third month (Gengchen month), the Yi Wood and Geng Metal harmonize, stabilizing Metal Qi. Fire Qi does not become excessive, so Water Qi does not retaliate. This year enjoys cool, refreshing weather with normal growth for all things.

The Bingzi year experiences excessive Water Qi, termed "Liuyan." When Water Qi overflows, it brings extreme cold that obstructs the growth of all beings.

This scripture primarily discusses the influence of the Five Movements and Six Qi (an ancient Chinese medical system describing the relationship between climatic changes and human health) on both nature and human well-being, analyzing annual climatic characteristics and disease tendencies through combinations of heavenly stems and earthly branches.

Taking a "Bing" year as an example, when the Water movement (dominated by the Water element among the Five Phases) becomes excessively strong, it overcomes the Fire Qi governing the first half of the year (known as "Sitian"), preventing the Fire command from functioning properly. When the Great Yang Cold Water dominates the heavens excessively, Water Qi suppresses Fire Qi, making the heart and small intestine prone to illness. Fire-associated birds suffer, while Water-associated fish flourish instead. Under prevailing cold conditions, summer often loses its normal seasonal rhythm. However, the Bing-Wu year shows slight differences—since Wu belongs to Fire, the Fire element receives annual support. Despite strong Water movement, southern Fire Qi gains support from the Li trigram (one of the Bagua representing Fire), so summer climate remains relatively normal, heart diseases are fewer, and birds avoid calamity.

The Ding-Chou year represents a balanced Wood movement (dominated by the Wood element), termed "Fuhe" (spreading harmony). As Wood Qi harmonizes with the governing heaven's Qi, Metal Qi doesn't overcome it, nor does Fire Qi counterattack, allowing Wood's Virtue (De) to function normally. During this period, vegetation grows properly without soil damage, people enjoy good health, and all animals thrive. With favorable weather and timely governance, Ding-Wei year follows similar climatic patterns as Ding-Chou.

The Wu-Yin year experiences excessive Fire movement, called "Hexi" (blazing brilliance). Fire Qi arrives too early and too strong, combining with the Shaoyang ministerial Fire (Fire associated with the Triple Burner meridian) governing the heavens, forming "Tianfu" (when movement and heaven share the same Phase). This leads to extreme heat epidemics, lung pathogens, and susceptibility to malaria, asthma, bloody cough, diarrhea, deafness, and various pain symptoms caused by heat diseases. The contracting Qi fails to function while the growing Qi becomes excessive, resulting in prevailing heat conditions. Wu-Shen year shows slight differences—since Shen belongs to Metal which supports the lungs, though Fire still overcomes Metal, the symptoms become milder.

This scripture explains the abnormal changes in nature and the human body when the Five Phases (Wood, Fire, Earth, Metal, Water) operate dysfunctionally. According to the celestial stem and earthly branch calendar, different years experience excessive or deficient Qi (vital energy) of specific attributes, triggering chain reactions.

For example, in the year of Jimao, the central Earth Qi is insufficient (Shao Gong, "lesser palace"), corresponding to weakened spleen function in the body. At this time, Wood Qi seizes the opportunity to over-restrain Earth (Wood overcomes Earth), leading to strong winds and rampant plant growth without fruiting. People may suffer from diarrhea, cholera, and abdominal pain. Then, Metal Qi intervenes to restore balance (Metal overcomes Wood), but excessive Metal Qi causes withering vegetation and severe chest or abdominal pain.

In the year of Gengchen, Metal Qi is overly dominant (Tai Shang, "greater metal"), its austere and destructive nature resulting in withered plants. This corresponds to liver damage in the human body, manifesting as hypochondriac pain, difficulty urinating, and dry eyes. When dry Qi prevails, the normal climatic patterns of spring are disrupted.

In the year of Xinsi, Water Qi is deficient (Shao Yu, "lesser water"), harming the northern Kan palace (associated with the kidneys). Earth Qi takes advantage to suppress Water (Earth overcomes Water), causing torrential floods and disorders in the kidney and bladder systems, even affecting fish (scaled creatures). Later, Wood Qi counteracts Earth (Wood overcomes Earth), triggering fierce winds and sandstorms that damage the spleen. Only by the seventh month does Water Qi return to normal.

The text mentions "evil transformations" (Xie Hua), referring to abnormal climatic conditions, while terms like "Five Palaces" (Wu Gong) and "One Palace" (Yi Gong) denote the directional correspondences of the Five Phases. This theory of mutual generation and restraint among the Five Phases served as a crucial model in ancient Chinese medicine and Daoism for explaining the interconnectedness of nature and the human body.

This scripture explains the Five Phases and Six Qi theory in traditional Chinese medicine, detailing the corresponding elemental attributes and climatic patterns for specific years.

In the Yin-Water year of Hai, when assisted by the Water movement of Xin years, the Water Qi remains balanced. Earth cannot overcome Water, and Wood does not retaliate, resulting in normal climatic conditions. The degree of cold transformation (cold weather) is calculated according to the generating number "one."

The Ren-Wu year belongs to the excessive Wood movement (Tai Jue), known as "Fasheng" (Exuberant Growth). Ren is Yang Wood, and Wu is a Yang year—excessive Yang leads to overpowering Wood Qi. This causes strong winds to prevail, but dampness is insufficient, potentially triggering spleen and stomach disorders and affecting the reproduction of "luo creatures" (animals without scales). Wind transformation (wind-dominated climate) is calculated by the completion number "eight."

The Gui-Wei year has balanced Fire movement, called "Shengming" (Ascending Brightness). With support from the dual Fire influences, the fifth month (Wu-Wu) first aligns with the heavenly stem—when Gui meets Wu, the Qi becomes complete. Water Qi is not excessive, and Earth does not suppress it, so Fire Qi remains harmonious. Heat transformation follows the generating number "two."

The Jia-Shen year has excessive Earth movement (Tai Gong), termed "Dunfu" (Abundant Mound). Rain and dampness dominate, but the "storing Qi" (organ Qi) does not follow seasonal timing, potentially harming the kidneys and affecting scaled creatures. Symptoms may include abdominal pain and limb weakness. Rain transformation is calculated by the number "five."

The Yi-You year has balanced Metal movement, called "Shenping" (Judicious Calm). The seventh palace (Metal sector) remains unharmed, Fire does not overcome Metal, and Water does not retaliate. "Jia creatures" (shelled animals) reproduce normally, and lung Qi remains tranquil. Since Yi is Yin Metal and You is a Yin year, the Metal Qi is gentle.

This scripture primarily discusses the cyclical transformations of the Five Phases (Metal, Wood, Water, Fire, Earth) energies across different years and their impacts on both nature and human health.

During the You year (associated with the western Metal position), Metal Qi (Jin Qi) remains harmonious without disrupting other energies, allowing normal growth for all things. However, in the Yi-Mao year, when Metal Qi becomes deficient (termed "congregation and transformation"), Fire Qi seizes the opportunity to flourish, resulting in abnormally hot weather that harms armored creatures (insects or animals with shells) and makes people prone to lung diseases. By the third month, Geng-Chen month, when Yi and Geng form their celestial stem pairing, Metal Qi regains balance and pathogenic influences dissipate.

In the Bing-Xu year, Water Qi becomes excessive (termed "overflowing diffusion"), bringing severe cold that suppresses Fire Qi. Unusually frigid weather with frequent hailstorms makes survival difficult for feathered creatures (birds). People tend to suffer from heart-related heat symptoms—restlessness, palpitations—as the premature arrival of cold proves detrimental to health.

The Ding-Hai year witnesses harmonious Wood Qi (termed "spreading harmony"), as the celestial stem pairing of Ding and Ren prevents Metal Qi from restraining it. Without Fire Qi's counteraction or Earth Qi's impairment, all things grow normally amid favorable weather conditions.

During the Wu-Zi year, Fire Qi becomes hyperactive (termed "blazing brilliance"), combining with Lesser Yin Sovereign Fire (creating a "celestial correspondence"). Exceptionally scorching weather with oppressive summer heat easily triggers heart diseases while simultaneously affecting the lungs and large intestine, making reproduction difficult for armored creatures.

These observations reflect the Daoist theory of "Five Circuits and Six Qi" (Wu Yun Liu Qi), which posits that the cyclical movements of Five Phase energies between heaven and earth influence climate patterns, natural growth cycles, and human wellbeing. Practitioners must adapt their cultivation methods according to these cosmic rhythms.

This scripture primarily discusses the abnormal movement of the Five Phases' Qi (Wood, Fire, Earth, Metal, Water) and its effects on both the human body and the natural world. Arranged according to the sixty-year Jiazi cycle, it analyzes how climatic anomalies in specific years lead to disease patterns and ecological changes.

For instance, during the Wuwu year (when Fire dominates excessively as a "Heavenly Conjunction" year), the accumulation of Fire Qi causes extreme summer heat while diminishing autumn's proper astringent energy. This climatic deviation is termed "pathological transformation" (xiehua), which correspondingly damages the heart in humans.

The Jichou year represents insufficient Earth Qi (a "Low Supervision" year), where the central Spleen-Earth becomes weak and is overcome by Wind-Wood Qi. People become prone to spleen and stomach disorders, and soil-dwelling insects (those without scales or shells) struggle to survive. Balance is only restored when Metal Qi arrives in autumn to restrain the excessive Wood energy.

The Gengyin year initially appears as excessive Metal Qi, but due to its encounter with the Lesser Yang Ministerial Fire governing the heavens, it forms a "Heavenly Punishment" dynamic that paradoxically normalizes the Qi. Nevertheless, this still causes spring dryness, affecting liver health and the survival of furred creatures (mammals).

During the Xinmao year (a "Dried Stream" year of Water deficiency), the northern Kidney-Water becomes depleted and is overcome by Earth Qi, resulting in excessive rainfall. This anomaly persists until the fourth solar term, causing kidney disorders and impacting aquatic life.

The text repeatedly emphasizes the concept of "pathological transformation" (xiehua), referring to climatic abnormalities caused by the disrupted restraint cycles among the Five Phases. When these climates violate natural rhythms (e.g., autumn failing to execute its astringent mandate), corresponding organ diseases and ecological disturbances arise. Finally, it mentions that by the ninth month (Jiayue), Earth Qi will regain equilibrium—termed "balanced victory of rain and wind"—demonstrating the Five Phases' inherent capacity for self-regulation.

The "Arcane Pearl Secret Language of the Six Qi from the Basic Questions" discusses how the waxing and waning of the Five Phases (Wood, Fire, Earth, Metal, Water) energies in different years affects both human health and natural phenomena.

When Earth Qi (one of the Five Phases) reaches its peak, dust storms and turbulent clouds appear, bringing abnormal rainfall. During such periods, human kidneys become susceptible to illness, prolonged exposure may affect the bladder, and aquatic creatures suffer. Winters that should be cold become unseasonably warm, with rivers failing to freeze—a dangerous sign of Water Qi being suppressed. Subsequently, Wood Qi (as Water nourishes Wood) counteracts the excessive Earth Qi, causing gale-force winds. At this stage, spleen disorders emerge, and creatures with exposed skin are particularly vulnerable.

By the seventh month (Bingshen month in the lunar calendar), Water Qi returns to normal as cold weather resumes its proper cycle. However, when pathogenic Qi prevails, seasonal patterns become disordered, similar situations occur in Xinyou years.

In Renchen years, Wood movement (the operation of Wood among the Five Phases) becomes hyperactive, termed "exuberant growth." Destructive winds uproot trees. This excessive Wood Qi harms the spleen, subsequently affecting the stomach, making it difficult for bare-skinned animals to reproduce. These are abnormal manifestations of excessive wind energy, recurring in Renxu years.

During Guisi years, Fire movement (the Fire phase) remains balanced, called "harmonious ascent." Although Gui belongs to Yin years, Si corresponds to Fire, creating a "yearly convergence" pattern. Combined with the complementary interaction of Water and Fire in the fifth month (Wuwu month), the entire year maintains temperate climate with moderate heat.

In contrast, Guihai years experience Fire Qi deficiency, with calamities manifesting in the South (Li position in the Nine Palaces), corresponding to human hearts and feathered creatures. As Hai belongs to Water, flourishing Water Qi suppresses Fire, causing sudden cold spells. People become prone to heart diseases affecting the small intestine, while birds fall ill. In severe cases, Earth Qi counters Water Qi's excess, leading to kidney disorders and aquatic life suffering. Only when Fire Qi returns to balance in the fifth month (Wuwu month) does climate stability resume. This period represents a state of seasonal irregularity.

This scripture elucidates the correspondence between natural climate changes and human health through the mutual generation and restriction relationships of the Five Phases, embodying the Daoist cosmological view of "correspondence between heaven and humanity."