《素問六氣玄珠密語》Vol. 6

This scripture discusses the manifestation patterns of Celestial Punishment Cycles (referring to the constraining effects of celestial timing on the Five Phases and Six Qi), specifically analyzing the transformations when Geng Metal Cycle (a Qi cycle dominated by the metal element) encounters different earthly branch years.

The first passage explains that when the Geng Metal Cycle meets a Zi year (yang year), metal Qi should normally be excessive. However, due to encountering Minor Yin Sovereign Fire (a type of fire-governing Heaven Qi) restraining metal Qi, the metal energy cannot become overly strong. In this scenario, the Qi transition moment requires adding five ke (an ancient time unit). By observing from the Shen position (southwest), one can see white metal Qi circulating from the Geng position to the Zi position, ultimately suppressed by descending crimson fire Qi from heaven, preventing metal Qi from harming wood Qi. This condition is neither considered a yin year nor an excessive state.

The second passage describes the Geng Metal Cycle encountering a Wu year (yang year). Wu belongs to the Li trigram corresponding to the number nine, where metal Qi should normally be excessive, but similarly gets restrained by Minor Yin Sovereign Fire. Here the Qi transition requires adding thirteen ke. When observing from the Shen position, white metal Qi circulating from Geng to Wu gets suppressed by descending crimson fire Qi from heaven, preventing the metal cycle from becoming overly strong.

The third passage concerns the Geng Metal Cycle meeting a Yin year (yang year). Yin belongs to the Gen trigram corresponding to the number eight. Although metal Qi should be strong, it encounters Minor Yang Ministerial Fire (another fire-governing Heaven Qi) restraining it, thus not becoming excessive. The Qi transition requires twelve additional ke. From the Shen position, one can observe white metal Qi moving from Geng to Yin, ultimately suppressed by descending crimson fire Qi, preventing metal Qi from harming wood Qi.

These examples illustrate that even during yang years when metal Qi should dominate, if restrained by fire-governing Heaven Qi, it creates the special "Celestial Punishment Cycle" condition—neither yin year nor excessive—maintaining delicate balance. The ancients discerned these patterns of heaven-earth Qi interaction by observing color transformations and directional calculations.

This passage explains the calculation methods of "Five Movements and Six Qi" (Wuyun Liuqi) in ancient Daoist medicine, primarily analyzing climatic characteristics and disease predictions for different years. I'll explain it section by section:

In a Geng-Shen year, Geng belongs to Metal movement (Jin) in its flourishing state (excess). Shen is a yang year, requiring an addition of six ke (time units) in calculation. Since Shen corresponds to the Kun trigram (one of the Eight Trigrams/Bagua) with the number two, and when Geng's Metal movement flourishes encountering Lesser Yang Ministerial Fire (the fire corresponding to the Sanjiao and Pericardium meridians) governing celestial qi, fire restricts metal. Though Metal qi is strong, it cannot be excessive, so we take Metal's generative number four, add Kun's number two, totaling six ke.

At the moment of qi transition (the critical point of climatic change), when observing from the Shen position, one sees white qi clusters rising directly from the Geng position. Geng itself resides in the Shen position, hence the qi ascends vertically. Subsequently, red qi clusters arrive to restrict it. Though Metal movement is flourishing, this isn't a yin year, so Wood qi won't be harmed.

In a Wu-Xu year, Wu belongs to Fire movement (Huo) in its flourishing state. Xu is a yang year requiring seven additional ke. Since Xu belongs to Earth with the number five, and when Wu's Fire movement flourishes encountering Greater Yang Cold Water (the water corresponding to the Bladder meridian) governing celestial qi, water restricts fire. Thus Fire movement cannot be excessive—taking Fire's generative number two plus Earth's number five totals seven ke.

At the qi transition moment when observing from the Si position, yellow qi clusters appear first, followed by red qi flowing horizontally. When the direction shifts from Wu to Xu, black qi clusters manifest above to restrict fire, making the Fire movement not excessively strong.

Wu-Chen year also shows flourishing Fire movement. Chen is a yang year adding seven ke. Chen belongs to Earth (number five); when Wu's Fire movement flourishes while Greater Yang Cold Water governs celestial qi to restrict it, water and fire counteract each other. Though fire is strong, it cannot be excessive—taking Fire's two plus Earth's five gives seven ke. At transition, observing from Si shows yellow qi first, then red, finally black qi restricting fire, so it's neither excessive nor a yin year.

The "Deficient Yin Balanced Regularity" chapter discusses qi movement deficiencies, comprising seventeen calculation methods all belonging to yin years. For example, in a Yi-Chou year: Metal movement is deficient; Chou is a yin year subtracting nine ke. Chou belongs to Earth (five), and when Yi's Metal is deficient, taking Metal's generative number four (five plus four equals nine). Yin year calculations require subtraction. At transition, facing the Chen position (Yi's Wood resides in Chen), green qi clusters (Yi's corresponding color) appear first, followed by white qi rising from the Yi position.

This scripture explains how to predict the mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water) by observing celestial phenomena and atmospheric colors. It describes how different combinations of heavenly stems and earthly branches in specific years produce distinct colored cloud-qi, with their intensity and sequence revealing the dynamic interactions between the phases.

For example, in the year Yiwei (heavenly stem Yi belongs to Metal, earthly branch Wei to Earth), when Metal's influence is weak, the calculated value should be reduced by nine. This is because Wei corresponds to the number five, and when Yi Metal is deficient, its generative number four is used—summing to nine. At the transition moment, facing the Chen direction, one first observes green qi, followed by white qi dissipating from the Yi to Wei positions. If red qi appears simultaneously, it indicates severe Fire overcoming Metal; if red qi appears later, the restraint is milder. Subsequent black qi represents Water counteracting Fire—strong black qi signifies intense restraint, while weak qi suggests a gentler effect.

In the year Yihai (earthly branch Hai belongs to Qian, number six), when Metal's influence is insufficient, subtract ten (four plus six). Observation reveals green qi first, then white qi dissipating from Yi to Chen. Red qi signals Fire overcoming Metal, while black qi shows Water retaliating against Fire.

For Yisi (earthly branch Si belongs to Xun, number four), subtract eight (three fours combined). The color transformations follow similar patterns: the intensity of red qi reflects the degree of Fire overcoming Metal, and the prominence of black qi indicates Water's restraint on Fire.

In the year Dingchou (heavenly stem Ding belongs to Wood, earthly branch Chou to Earth), when Wood's influence is weak, subtract eight (three plus five). Facing the Wei direction, one first sees red qi, followed by blue-green qi dissipating from Ding to Chou. White qi appearing simultaneously suggests strong Metal overcoming Wood; if white qi arrives later, the restraint is lighter. Subsequent red qi indicates Fire counteracting Metal.

This scripture explains the ancient divination method of "Six Qi Mysterious Pearls" for predicting climatic patterns. It focuses on special calculation methods for years marked by the celestial stem-branch combinations of Ding-Wood and Ji-Earth.

In an underpowered Ding-Wood (Yin) year corresponding to the Wei branch, subtract 8 from the calculation. Wei corresponds to Earth in the Five Phases (number 5), while an underpowered Ding-Wood takes its generative number 3 (5+3=8). During seasonal transitions, observe celestial phenomena facing the Wei direction: first red Qi appears, followed by blue Qi rising vertically without horizontal flow (since Ding-Wood naturally resides in the Wei position). Simultaneous white Qi indicates strong Metal Qi restriction; if white appears later, the restriction is mild. Subsequent crimson Qi's intensity determines the degree of Fire Qi counteraction - strong if vivid, weak if faint.

For an underpowered Ding-Wood You year (Yin), subtract 10 (You corresponds to the Dui trigram number 7, plus Wood number 3). Observation shows red Qi first, then blue Qi flowing horizontally from Ding position to terminate at You. Simultaneous white Qi signals severe Metal restriction, while subsequent crimson Qi's intensity dictates Fire's counteracting force.

An underpowered Ji-Earth Mao year (Yin) requires subtracting 8 (Mao corresponds to Zhen trigram number 3, plus Earth number 5). Face the Wei direction (where Ji-Earth also resides) to observe: first purple Qi, then yellow Qi flowing horizontally from Ji to Mao positions. Blue Qi indicates Wood restriction, with subsequent white Qi's intensity revealing Metal's counteracting degree.

For an underpowered Ji-Earth You year, subtract 12 (You number 7 + Earth number 5). The observation sequence mirrors Mao year: purple→yellow→blue→white Qi. The sequence and intensity of these colored cloud energies reveal the Five Phases' generative-restriction relationships and the severity of subsequent climatic changes.

This scripture explains the ancient Daoist method of calculating annual fortunes through celestial observations and Qi movements. It details the computational rules based on the waxing and waning power of the Five Phases (Wood, Fire, Earth, Metal, Water) across different years.

For the Yin year of Jisi, since Ji belongs to Earth but lacks strength, and Si corresponds to the Xun trigram (number four) while Earth's numerical value is five, the sum four plus five equals nine. Thus, nine ke (ancient time units) must be subtracted in calculations. During the transitional moment, when observing from the Wei direction, one first sees purple Qi, followed by yellow Qi flowing horizontally from the Ji position to terminate at Si, after which green Qi appears indicating strong Wood energy. The intensity of Wood Qi subsequently influences Metal's counteracting force.

Similarly for the Jihai year, Hai corresponds to the Qian trigram (number six). Adding Earth's numerical five makes eleven, requiring an eleven-ke subtraction. The observation sequence likewise begins with purple Qi, followed by yellow Qi flow, then green Qi emergence, with Wood's strength again determining Metal's counteraction.

In the Yin year of Xinmao, Xin belongs to Water but is deficient, while Mao corresponds to the Zhen trigram (number three). Water's generative number being one, the sum one plus three equals four, hence a four-ke deduction. During transition, facing the Xu direction (Xin's native position), one first observes warm white Qi, followed by black Qi flow, then yellow Qi signaling strong Earth energy. Earth's intensity then affects Wood's subsequent counteraction.

The calculation for Xinyou follows the same pattern: You corresponds to the Dui trigram (number seven), plus Water's one equals eight, requiring an eight-ke subtraction. Observations show warm white Qi first, then black Qi flow, followed by yellow Qi, with Earth's strength determining Wood's counteractive degree.

For Xinsi year, Si's Xun trigram (four) plus Water's one makes five, hence a five-ke deduction. This predictive system combines the generative and restrictive cycles of the Five Phases with trigram numerology and celestial phenomena to forecast annual fortune variations.

This passage explains the specific calculation methods of the "Five Movements and Six Climatic Influences" (Wuyun Liuqi) theory in ancient Daoism. The "Five Movements" refer to the cyclical transformations of the five phases (Wood, Fire, Earth, Metal, Water), while the "Six Climatic Influences" denote six atmospheric characteristics: wind, heat, summer-heat, dampness, dryness, and cold.

Take the example of "deficient Xin Water movement": Xin corresponds to the Water phase but is insufficient in strength (termed 'deficient'). The year of Hai (the twelfth earthly branch) belongs to Yin, requiring a subtraction of seven ke (an ancient time unit) in calculations. This is because Hai corresponds to the Qian trigram in the Bagua (Eight Trigrams), represented by the number six, while deficient Xin Water movement is assigned the number one—summing to seven, hence the subtraction of seven ke. For celestial observations, one should face the Xu direction: first, warm white cloud-qi will appear, followed by black cloud-qi flowing horizontally from the Xin position to the Hai position, and finally yellow cloud-qi emerges. Yellow signifies flourishing Earth-qi; if Earth-qi is strong, the yellow will be vivid, while faint yellow indicates weakness. Subsequently, blue-green cloud-qi appears, representing Wood-qi's counteraction (to restrain excessive Earth-qi)—strong Wood-qi manifests as vivid blue-green, weak Wood-qi as faint.

Similarly, for "deficient Gui Fire movement": Gui corresponds to Fire but is insufficient in strength, and the year of Chou (the second earthly branch) belongs to Yin, also requiring a subtraction of seven ke. Chou belongs to Earth (number five), while deficient Gui Fire is assigned the number two, totaling seven. For observation, face the Chou direction: first, jade-green cloud-qi appears, followed by red cloud-qi shooting straight upward (since Gui and Chou share the same elemental family, the flow isn't horizontal), accompanied by pale black cloud-qi. Black signifies Water-qi restraining Fire—strong Water-qi makes the black vivid. Later, yellow cloud-qi emerges, representing Earth-qi counteracting excessive Water-qi.

The text concludes with the "sixteen methods for balanced qi movement," though only thirteen distinct scenarios exist, as three overlap with the "Heavenly Accord" (Tianfu, where annual movement aligns with the celestial qi). These calculations primarily predict climatic changes and their health impacts, forming a crucial part of ancient Daoist medicine.

This passage explains six auspicious configurations in the ancient Daoist theory of "Five Movements and Six Qi" (Wuyun Liuqi), where the celestial stems and earthly branches harmonize with the Qi of the Five Phases. Each scenario describes the omens of balanced Heaven-Earth Qi interactions in specific years, interpreted in modern terms as follows:

The first case occurs in the year of Ji-Wei. Ji belongs to Yin Earth, which normally indicates insufficient Qi, but when paired with the Wei year (also Yin Earth), it perfectly aligns with the Taiyin Earth Star (Sitian) in the heavens, forming the "Celestial Accord" (Tianfu) auspicious sign. The calculation method involves subtracting five from the Wei year's base number and adding five for Ji Earth, achieving perfect equilibrium. During the transitional moment, facing the Wei direction, one first observes purple cloud Qi, followed by yellow terrestrial Qi rising to merge with the golden celestial Qi overhead. The absence of mixed colors confirms the auspicious omen.

The second case, Ji-Chou year, follows the same principle. Ji Earth meeting the Chou year (also Yin Earth) aligns with the Taiyin Earth Star to form Celestial Accord. The Chou year's base number subtracts five while Ji Earth adds five, maintaining balance. During transition, facing the Wei direction, the same sequence of purple followed by yellow appears, with terrestrial Qi flowing horizontally from the Ji position to the Chou position to blend with celestial Qi.

The third configuration appears in Yi-You year. Yi belongs to Yin Metal with inherently insufficient Qi, but encountering the You year (Yin Metal) and the Yangming Metal Star (Sitian) creates "Yearly Convergence" (Suihui). The You year's base number subtracts seven while Yi Metal adds seven. At the transitional moment facing the Chen direction, green cloud Qi appears first, followed by white terrestrial Qi flowing from the Yi position to the You position to unite with celestial Qi.

The fourth case, Yi-Mao year, sees Yi Metal meeting the Mao year (associated with the Zhen trigram and Wood phase), yet the Yangming Metal Star overhead forms Celestial Accord. The Mao year's base number subtracts three while Yi Metal adds seven. During transition, again facing the Chen direction, the same sequence of green followed by white terrestrial Qi manifests.

The fifth scenario occurs in Ding-Hai year. Ding belongs to Yin Wood with inherent deficiency, but pairing with the Hai year (associated with the Qian trigram) and the Jueyin Wood Star (Sitian) creates harmony. The Hai year's base number subtracts six while Ding Wood adds eight. At the transitional moment facing the Wei direction, red appears first, followed by azure terrestrial Qi flowing from the Ding position to the Hai position to merge with crimson celestial Qi.

The sixth configuration, Ding-Si year, features Ding Wood meeting the Si year (Yin phase) and harmonizing with the Jueyin Wood Star, producing a similar auspicious interaction of Heaven-Earth Qi.

This passage explains ancient Daoist methods for celestial observation and Qi (vital energy) cycle calculation, focusing on two special phenomena: "Celestial Accord" (Tianfu) and "Annual Convergence" (Tongsuihui).

When the Qi governing the heavens aligns with the Virtue (De) of the Five Phases, it's called "Celestial Accord." Take the Ding Wood year as an example - in calculations, subtract four and add eight to the cycle number. At the hour of Qi transition, face the Wei direction (southwest) to observe: first red clouds appear, followed by blue-green clouds flowing horizontally from the Ding position (south) to the Si position (southeast). If these merge with crimson heavenly clouds without intermixed colors, it signifies auspicious fortune.

"Annual Convergence" occurs in Yin years with deficient Fire or Water phases when matching terrestrial Qi converges. For instance, in a Gui Fire-deficient Si year, subtract four and add seven in calculations. Facing the Chou direction (north-northeast), observe jade-green clouds first, then red clouds flowing horizontally from Gui position (north) to Si position. Their pure merging with underground red Qi without discoloration indicates good fortune. Similar patterns apply to Gui Fire-deficient Hai years, Xin Water-deficient Chou years, and Wei years - each with specific calculation methods and cloud color sequences.

These observation methods follow precise rules (like "Chou subtract five" or "Wei subtract five"), corresponding directions (facing Chou, Xu, etc.), and cloud color transformations (jade-green, crimson, black, etc.). When meteorological phenomena match these patterns without color contamination, they herald auspicious Qi cycles.

This passage explains ancient Daoist methods for predicting auspicious or inauspicious events by observing celestial phenomena and Qi movements. When pure crimson clouds appear in the Mao (east) direction without any mixed colors, it signifies good fortune.

In the Gui-You year (癸酉), Gui represents weak Fire Qi (火运), while You is a Yin year. If this coincides with "Lesser Yin Sovereign Fire" (少阴君火, one of the Six Qi) governing the terrestrial Qi (在泉), creating harmony between Fire Virtue (火德) and earthly Qi, it's called "Tong Sui Hui" (同岁会, special Qi convergence). The calculation method subtracts 7 from You's numerical value and adds 7 to Gui's Fire Qi number. During Qi transition, face the Chou (northeast) direction—first observe jade-green clouds, then crimson Qi flowing horizontally from the Gui position to You's territory. Pure crimson without mixed colors indicates auspiciousness.

In the Ding-Mao year (丁卯), Ding represents weak Wood Qi (木运), while Mao is both a Yin year and corresponds to Wood. The convergence of Mao-Wood and Ding-Wood forms "Zheng Sui Hui" (正岁会, standard annual Qi convergence). The calculation subtracts 3 from Mao's number and adds 8 to Ding's Wood Qi. During transition, face the Wei (southwest) direction—first see red clouds, then azure Qi flowing from Ding to Mao. If Mao's territory produces complementary green Qi, it constitutes "Sui Hui" (岁会, annual Qi convergence). Among four types of Sui Hui, only one is described here; the other three—identical to "Tian Fu" (天符, heaven-earth Qi alignment)—occur in Yi-You, Ji-Wei, and Ji-Chou years. Though sixteen types of balanced Qi (平气) exist theoretically, only thirteen manifest in practice.