《素問六氣玄珠密語》Vol. 5

This passage explains the ancient Daoist theoretical system of "Five Cycles and Six Qi" (Wuyun Liuqi), which the ancients used to calculate the transformations of celestial and terrestrial energies. The term "cycles" refers to the circulating movements of Qi between heaven and earth—the operational patterns formed through the mutual influence of ascending and descending energies within cosmic fluctuations. Since the separation of heaven and earth, the alternating currents of ascending and descending Qi have followed the principles of the Five Phases (Wood, Fire, Earth, Metal, Water), hence the name "Five Cycles."

Specifically: Earth cycles correspond to the celestial stems of Jia and Ji years; Metal to Yi and Geng; Wood to Ding and Ren; Fire to Wu and Gui; Water to Bing and Xin. Within these ten celestial stems, the circulation of the five energies forms the "moving cycles" (Yunqi). These cycles interact with the "Heavenly Governor" (Sitian, which governs the first half of the year) and the "Earthly Spring" (Zaiquan, governing the latter half), forming the "Three Origins" (Tianyuan, Diyuan, Renyuan)—heaven, earth, and humanity—whose combined actions shape the transformations of all things in the cosmos.

The text states that all growth and change in the natural world follow these cyclical patterns. Sometimes, alignment with celestial timing yields no transformation, while defiance of terrestrial energies may stunt growth. At times, heavenly influences disrupt movement, or earthly Qi causes impurity; excessive cycles may bring self-harm, while insufficient cycles invite suppression. Thus, seasonal transitions, the flourishing and decline of life, fortunes and misfortunes, agricultural yields, and even common ailments can all be predicted by observing these energetic cycles.

Proper observation requires methodical practice: one must select specific hours, calculate directions precisely, and never approach the process casually. Detailed day-counting is essential, accounting for patterns of increase and decrease. Observers must maintain physical and mental purity through fasting rituals (Zhaijiao), and these calculation methods should never be casually disclosed to the uninitiated.

The passage concludes with a specific calculation method: beginning from the first day of the first lunar month in the Jiazi year of Emperor Gaozong of Tang's Linde era (664 CE), a complex mathematical procedure unfolds—involving multiplication by seven, division by nineteen, multiplication by twelve—incorporating intercalary months and monthly day counts, ultimately revealing the patterns of cyclical transformation. This algorithm exemplifies the Daoist integration of astronomical calendrics with Five Phase theory, showcasing a uniquely ancient mode of cosmological thinking.

This scripture explains the specific calculation methods used in ancient Daoist medicine for determining the Five Movements and Six Qi (ancient Chinese medical meteorology theory), focusing on four computation approaches when Earth movement is excessive (indicating an overabundance of Earth Qi among the Five Phases).

The first section outlines the basic calculation rules: First, remove the decimal portion from the base value, then calculate the remaining days according to the lunar months and solar terms. Divide by 60, multiply the remainder by 100, then divide by 87. If a remainder persists, add it to the movement number. For years of excess, use the completion number (the extreme value of the Five Phases); for deficient years, use the generation number (the base value of the Five Phases). In Yang years, add one when encountering even numbers; in Yin years, subtract one when encountering odd numbers. The final result yields the ke (traditional time unit) count for the current hour.

The second section describes the arrival times of different Qi movements: Excessive Qi arrives 13 days early, while deficient Qi is delayed by 13 days. Balanced Qi arrives on the same day as the Controller of Heaven (the governing annual Qi). Celestial Punishment movement is delayed by 5 days, and Earthly Punishment movement by 6 days, each with its specific calculation method.

The text then details four case studies of excessive Earth movement calculations:

1. Jiazi Year (Yang year): The Zi branch corresponds to Kan trigram number 1, plus Earth number 5, totaling an addition of 6 ke. During the transitional hour, face the Yin direction (northeast); observing green Qi followed by yellow indicates flourishing Earth Qi.

2. Jiawu Year (Yang year): The Wu branch corresponds to Li trigram number 9, plus Earth number 5, totaling 14 ke. The transitional period shows blended green-yellow Qi first, then pure yellow Qi moving swiftly.

3. Jiaxu Year (Yang year): The Xu branch itself corresponds to Earth number 5, so two Earth numbers sum to 10 ke. The transition displays green followed by yellow Qi, with rapid movement being auspicious.

4. Jiachen Year (Yang year): The calculation mirrors the Xu year, also adding 10 ke.

These computations all require observing the color and movement of Qi in specific directions. Pure colors and swift movement signify auspicious omens, while the opposite indicates inauspicious signs. By combining astronomical calendrics with meteorological observation, practitioners could determine the prosperity or decline of Earth movement for the year.

This scripture discusses the ancient Daoist astrological theory of "Five Movements and Six Qi" (Wuyun Liuqi), which describes the meteorological patterns corresponding to different combinations of heavenly stems and earthly branches. Here, "movement" refers to the cyclical operation of the Five Phases (Wood, Fire, Earth, Metal, Water), while "qi" denotes natural climatic changes.

In a "Jia-Chen" year (stem Jia + branch Chen):

Chen belongs to Earth, corresponding to number five; Jia also governs Earth movement, numbered five. Five plus five equals ten, so ten ke (ancient time units) are added to the standard observation time. At the transition between solar terms, face the Yin direction (northeast-by-east) to observe celestial phenomena: first, blue-green qi will appear, which then dissipates to reveal yellow qi. This yellow qi flows horizontally from the Jia position to the Chen position before vanishing. If the qi appears deep in color, moves swiftly, arrives precisely on time without deviating to other directions, it is an auspicious sign.

For a "Jia-Shen" year:

Shen corresponds to the Kun trigram (number two), while Earth movement remains five. Two plus five equals seven, so seven ke are added. Again facing Yin direction, observe the blue-to-yellow qi flowing from Jia to Shen. Timely appearance without deviation signifies good fortune.

In a "Jia-Yin" year:

Yin belongs to the Gen trigram (number eight), plus Earth's five makes thirteen ke. Here, the qi surges vertically upward from Jia without horizontal movement, as Yin and Jia share symbolic resonance. Prolonged presence of undispersed qi indicates auspiciousness.

For "Bing-Zi" years (excessive Yang Water movement):

Zi corresponds to Kan trigram (number one), while Water movement uses its completion number six. One plus six requires adding seven ke. Face the Si direction (southeast-by-south), as Bing resides symbolically in Si. First red qi appears, followed by black qi flowing from Bing to Zi. Deep colors with swift, punctual movement mark favorable signs.

"Bing-Wu" years:

Wu belongs to Li trigram (nine), plus Water's six makes fifteen ke. The same Si-direction observation shows red-to-black qi moving from Bing to Wu. Pronounced black qi without temporal or directional deviation signifies blessing.

"Bing-Xu" years:

Xu corresponds to Earth (five), plus Water's six makes eleven ke. The observation method follows the same principles. These intricate calculations and observational techniques represent the ancient Daoist system for understanding natural patterns, developed through prolonged astronomical and meteorological study.

This passage describes ancient methods of celestial divination (observing celestial phenomena to predict auspicious or inauspicious events), focusing on patterns of observing cloud formations during different combinations of Heavenly Stems and Earthly Branches years.

When observing toward the southeast (Si position), one first sees red cloud qi, followed by black cloud qi emerging from the south (Bing position). If the black qi appears deep in color, moves swiftly, and remains unmixed with other colors, it signifies an auspicious omen. For instance, in a Bingchen year (a Yang year with excessive Water movement), the time calculation adds eleven ke because Chen belongs to Earth corresponding to the number five, while excessive Water movement corresponds to six—summing to eleven.

Similarly, in a Bingshen year (Kun position corresponding to two, Water number six), add eight ke; in a Bingyin year (Gen position corresponding to eight), add fourteen ke. In each case, red qi must appear first followed by black qi, with the black qi being deep-colored, arriving quickly, and not overstepping its position for the omen to be auspicious.

For years with excessive Fire movement like Wuzi (Kan position number one, Fire number seven), add eight ke; in a Wuwu year (Li position number nine), add sixteen ke. During observation, yellow qi should appear first followed by red qi—when the red qi is deep-colored, moves swiftly, and arrives timely, it indicates good fortune.

The numerical calculations follow this principle: the Five Phases number corresponding to the Earthly Branch (e.g., Zi one, Wu nine) plus the movement number corresponding to the Heavenly Stem (e.g., Water six, Fire seven). The sequence of qi appearance, depth of color, and speed of movement all serve as crucial indicators for determining auspicious or inauspicious outcomes.

This passage explains the ancient Chinese astrological method of "Five Movements and Six Qi" (Wuyun Liuqi), detailing how heavenly stems and earthly branches combinations correspond to meteorological patterns.

Take the fifteenth case: In the Wushen year (heavenly stem Wu belongs to Fire, earthly branch Shen is a yang year), Fire movement is excessive. The calculation method assigns the number 2 to branch Shen, while excessive Fire movement corresponds to 7 - summing to 9, meaning nine ke (ancient time units) should be added to the standard observation time. When observing facing southeast (si position), one first sees yellow qi (energy), followed by red qi stretching from Wu to Shen positions. Deep-colored qi moving swiftly and positioned accurately indicates auspicious signs.

The sixteenth Wuyin year follows the same principle: branch Yin corresponds to 8, plus Fire's 7 equals 15 ke. The observation similarly shows yellow then red qi from Wu to Yin positions - matching these characteristics signifies good fortune.

The seventeenth Gengxu year (heavenly stem Geng belongs to Metal): branch Xu equals 5, excessive Metal movement is 9, totaling 14 ke. Facing southwest (Shen position), only white qi should appear stretching from Geng to Xu positions without mixed colors for auspiciousness.

The eighteenth Gengchen year uses identical calculations as Gengxu (14 ke added), with matching observation characteristics.

The nineteenth Renzi year (heavenly stem Ren belongs to Wood): branch Zi equals 1, excessive Wood movement is 8, summing to 9 ke. Facing northwest (Hai position), black qi appears first then green qi from Hai to Zi positions indicates good fortune.

The twentieth Renwu year: branch Wu equals 9 plus Wood's 8 makes 17 ke. All these calculations follow the "Numerical Correspondences of Five Movements" rules, determining auspiciousness by observing qi's color, movement direction and timing.

This passage explains the ancient Daoist method of predicting auspicious or inauspicious events by observing celestial phenomena and atmospheric colors. When practitioners face the northwest direction (Hai position) to observe, they first perceive black qi (cloud-like energy), followed by blue-green qi. These two types of qi originate from the true north (Ren position) and circulate to different directions before dissipating. If the colors appear deep and concentrated, move swiftly, and remain within their designated time frames and directional paths, they signify favorable omens.

The text meticulously records four distinct annual qi observation rules: First, in the Renxu year (associated with excessive Wood phase energy among the Five Phases), being a yang year, one adds thirteen ke (ancient time units). Since Xu belongs to Earth (number five) and excessive Wood corresponds to eight, their sum equals thirteen. Second, in the Renchen year (also marked by excessive Wood), the calculation similarly adds thirteen ke. Third, in the Renshen year, Shen corresponds to the Kun trigram (number two), while excessive Water phase adds eight, totaling ten ke. Fourth, in the Renyin year, Yin relates to the Gen trigram (eight), with excessive Wood adding another eight, resulting in sixteen ke added.

These calculations derive from ancient theories of Yin-Yang, the Five Phases (Wood, Fire, Earth, Metal, Water), and the Bagua (Eight Trigrams). By analyzing the colors, movement speed, and temporal manifestation of qi in specific directions, practitioners assess whether celestial and terrestrial energies harmonize. Black represents Water, while blue-green symbolizes Wood—their proper manifestation indicates smooth circulation of the Five Phases' energies. This forms a crucial foundation for cultivators when selecting optimal timings for spiritual practice.