《素問六氣玄珠密語》Vol. 7

This passage explains the ancient divination methods concerning "auspicious alignment years" (linyun) and "inauspicious detachment years" (tuolin). "Auspicious alignment" refers to years where the celestial stems and earthly branches harmonize properly, while "inauspicious detachment" indicates years of extreme misfortune when these elements clash.

The text first emphasizes that "inauspicious detachment years" are exceptionally rare, perhaps occurring only once in over a century. During such calamitous years, widespread suffering befalls the populace—crops fail and social unrest prevails. It then enumerates four categories of years that will never experience this misfortune:

The first category comprises the "Twelve Guardian Branch Years" (shouzhi), including Jia-Yin, Yi-Mao, Wu-Wu, etc. These twelve specific years feature perfectly matched stem-branch combinations that preclude any inauspicious signs.

The second category consists of the "Twelve Celestial Accord Years" (tianfu), such as Wu-Zi and Wu-Wu. Three of these overlap with the "Guardian Branch" years, leaving only nine truly unique "Celestial Accord" occurrences.

The third group, the "Twelve Earthly Harmony Years" (dihe), includes Geng-Zi and Geng-Wu. These years always bring prosperity and smooth fortune.

The fourth set involves the "Ten Direct Talisman Years" (shizhifu) like Ren-Chen and Ren-Xu. Five of these duplicate previously listed years, meaning only thirty-eight years remain as truly distinct "Direct Talisman" occurrences.

The passage concludes by mentioning the Jia-Zi year (beginning the stem-branch cycle) and the Ding-Mao "Annual Assembly" (suihui) year—both perpetually auspicious. In total, forty specific years are forever blessed, never experiencing the dreaded "inauspicious detachment."

This passage discusses the phenomenon of "Heavenly Stems failing to descend upon Earthly Branches" in ancient Daoist divination practices, where shifts in cloud formations at specific directions were observed to predict auspicious or inauspicious events.

The first section describes that in the year of Yichou (乙丑), when facing the southeast (辰 position), one would only observe greenish cloud qi. If white cloud qi appears briefly before vanishing, this indicates the Heavenly Stem of Yi Wood (乙木) failed to descend upon the Earthly Branch of Chou Earth (丑土), signifying a year of great misfortune.

The second section explains that during the year of Wuchen (戊辰), facing the southeast (巳 position) should normally reveal yellow cloud qi followed by red. However, if the red qi disappears or fails to appear, this shows the Heavenly Stem of Wu Earth (戊土) did not descend upon the Chen Earth branch (辰土).

The text then systematically lists ten similar scenarios: green-white qi in Yihai years (乙亥), red-blue qi in Dingchou years (丁丑), purple-yellow qi in Jimao years (己卯), white qi in Gengchen years (庚辰), warm white-black qi in Xinsi years (辛巳), black-blue qi in Renwu years (壬午), jade-red qi in Guiwei years (癸未), blue-yellow qi in Jiashen years (甲申), white qi in Gengyin years (庚寅), and warm white-black qi in Xinmao years (辛卯). Each case details abnormal transformations of cloud qi at particular directions, revealing disharmony between the corresponding Heavenly Stems and Earthly Branches.

These observation methods belong to the ancient Daoist practice of "cloud-gazing" (望气术), which held that transformations of heaven-earth qi would manifest through cloud colors. When expected cloud formations failed to appear or suddenly vanished, it signaled the qi of heaven and earth failing to interact properly—an ominous portent. Each scenario corresponds to specific Stem-Branch combinations requiring practitioners to possess profound knowledge of astronomical calculations and calendrics for proper application.

This scripture passage describes ancient Daoist methods for predicting auspicious and inauspicious events by observing celestial phenomena and Qi (vital energy) movements. It primarily details abnormal manifestations occurring when specific Heavenly Stems and Earthly Branches combine, along with their corresponding omens.

When the Heavenly Stem of Xin (Metal) encounters the Earthly Branch of Mao (Wood), warm white Qi should normally appear. However, if black Qi manifests first before vanishing, it indicates "Xin failing to align with Mao" (Heavenly Stem and Earthly Branch not properly corresponding), which is an inauspicious sign. Similar cases include: when Jia (Wood) meets Wu (Fire), green Qi being replaced by yellow Qi; when Yi (Wood) meets Wei (Earth), green Qi being overtaken by white Qi; when Ding (Fire) meets You (Metal), red Qi being displaced by green Qi, and so on.

These phenomena all signify that the Heavenly Stems and Earthly Branches are not in proper alignment, referred to as "disconnected correspondence" (tuolin). Such occurrences need not happen every year, but whenever mismatched Qi movements and misaligned stems and branches are observed, they foretell the approach of an ill-fated year.

The later-mentioned "Earthly Punishment Movement" (dixing yun) refers to twelve scenarios where Earthly Branches overpower celestial influences, divided into yin and yang years. For example, when the Heavenly Stem of Ren (Wood) encounters a yang year of Zi (Water), Wood's movement should flourish, but if it is suppressed by the Metal Qi of Yangming (referring to subterranean Qi, known as "in the springs"), white dust will rise, and Wood's movement will be constrained. This indicates that the Earthly Qi (Earthly Branches) has overpowered the Heavenly Qi (Heavenly Stems), creating disharmony.

These observation methods embody the ancient Daoist concept of "Heaven-human resonance," which holds that changes in the movements of celestial and terrestrial Qi directly influence human fortunes and misfortunes. By observing shifts in the colors of Qi appearing in specific directions, future auspicious or inauspicious events can be foretold.

This scripture discusses the relationship between the movement of the Five Phases (Wood, Fire, Earth, Metal, Water) and climatic changes, along with their cyclical patterns of mutual generation and restraint. Each section begins with the celestial stem and earthly branch designation of a year, indicating the relative strength of that year's ruling Phase and how its interaction with other Phases affects weather patterns.

Take the Renwu year as an example: Wood Qi (Muqi) flourishes but encounters restraining Metal Qi (Jinqi) from the Yangming aspect. Though Wood holds slight dominance, it ultimately yields to the terrestrial Qi (Metal), resulting in frequent white mists appearing in mountain valleys. In the Guichou year, Fire Qi (Huoqi) is deficient when meeting the subterranean Cold Water Qi (Shuiqi) of the Taiyang aspect. Here Fire is restrained by Water, manifesting as dark vapors with insufficient warmth, leading to colder climates.

During the Jiayin year, Earth Qi (Tuqi) becomes excessive but faces restraining Wood Qi from the Jueyin aspect in the terrestrial realm. As Wood overcomes Earth, dust storms arise where trees appear shrouded in mist, while Earth's moistening rainfall diminishes. The Yimao year shows deficient Metal Qi (Jinqi) encountering the sovereign Fire Qi (Huoqi) of Shaoyin below. Fire's conquest of Metal replaces cool, dry weather with rising heat, creating crimson atmospheric phenomena.

In the Bingchen year, Water Qi (Shuiqi) meets restraining Earth Qi (Tuqi) from the Taiyin aspect below. Earth overcoming Water results in pervasive yellow dust storms, unseasonable warmth during cold periods, and frequent drizzles in winter. Similarly, the Yisi year's Metal Qi (Jinqi) faces ministerial Fire Qi (Huoqi) from Shaoyang below—Fire's triumph over Metal again transforms cooling energies into heat.

In essence, this scripture systematically maps how imbalances in the Five Phases—whether excessive or deficient—interact to produce climatic anomalies when encountering their restraining counterparts. This theoretical framework was historically employed to predict weather variations and natural calamities, demonstrating the ancient Daoist understanding of cosmic resonance between celestial patterns and terrestrial phenomena.

This scripture discusses the ancient Daoist method of predicting natural phenomena by observing the cyclical transformations of the Five Phases (Wuxing) and Six Qi between heaven and earth. It primarily describes the patterns of interaction among the five elemental energies—Metal, Wood, Water, Fire, and Earth—across different years.

When Metal energy (Jin) deviates from its normal state, it paradoxically transforms into Fire Qi (Huo), resembling blazing flames illuminating the wilderness. In years dominated by Yang energy, Fire's suppression of Metal is relatively mild; whereas in Yin-dominated years, Fire's restraint over Metal becomes more pronounced.

The text details eight specific methods for observing these energetic shifts:

1) In the Yin year of Yisi (乙巳), when white Metal Qi appears tinged with red Fire Qi, it indicates Fire overpowering Metal.

2) In the year Guisi (癸巳), black Water Qi (Shui) and red Fire Qi manifest simultaneously.

3) In the Yang year of Bingzi (丙子), red Fire appears first, followed by black Water Qi, culminating in yellow Earth Qi (Tu).

4) In the year Jiazi (甲子), yellow Earth Qi emerges before green Wood Qi (Mu).

5) In the Yin year of Yimao (乙卯), white Metal Qi intermingles with red Fire Qi.

6) In the year Guimao (癸卯), red Fire Qi blends with black Water Qi.

7) In the year Yichou (乙丑), red Fire Qi and white Metal Qi co-occur.

8) A unique scenario arises when the Sovereign Fire (君火, the primary Fire) acts as the "Right Interval Qi"—here, the "Left Interval Qi" fails to manifest, and vice versa.

These observational techniques adhere to distinct patterns for "Yin years" and "Yang years," using chromatic shifts in Qi to determine the waxing-waning dynamics and mutual constraints among the Five Phases. The ancients believed such celestial-terrestrial interactions influenced climate, agriculture, and even human health.

This passage explains the calculation methods of "guest restriction cycles" (客刑运) and "heavenly tally excess cycles" (天符胜运) in traditional Chinese medical qi transformation theory. It primarily describes the celestial phenomena and their effects on human health when the Five Phases' qi (Metal, Wood, Water, Fire, Earth) interact through mutual conquest in different years.

The section on "guest restriction cycles" details five scenarios where an insufficient Phase qi becomes subdued:

When Wood qi is deficient, Metal qi conquers it, manifesting as white qi streams penetrating the Wood cycle. When Fire qi is insufficient, Water qi overcomes it, appearing as black qi crossing through Fire energy. For deficient Earth qi, Wood qi subdues it with blue-green qi passing through Earth energy. When Metal qi is weak, Fire qi conquers it through red qi permeating white Metal energy. Lastly, when Water qi is deficient, Earth qi overcomes it with yellow qi traversing black Water energy.

The "heavenly tally excess cycles" section enumerates six exceptional celestial phenomena occurring during excessive Fire cycles:

In the Wuzi year of extreme Fire excess, vivid red qi appears, combining with Lesser Yin sovereign Fire (heart fire) to form metal-subduing celestial patterns. The Wuwu year exhibits similar conditions. During Wuyin years of Fire excess, when combined with Lesser Yang ministerial Fire (triple burner fire), the intensified heat differs from sovereign Fire's gentle nature—resulting in scorched vegetation, molten metals, boiling waters and dead insects, while humans become prone to cough and asthma. The Wushen year also demonstrates this pattern of excessive Fire combining with ministerial Fire.

These calculation methods primarily predict how climatic changes affect both nature and human health, serving as crucial foundations in ancient Chinese medicine's "Five Cycles and Six Qi" theory for forecasting disease patterns. When any Phase qi becomes excessively strong or weak, distinctive color manifestations appear in nature, corresponding to specific pathological conditions in the human body.

This passage discusses ancient Daoist observations of celestial and climatic patterns, particularly focusing on the abnormal phenomena and human affairs that manifest when the Five Phases (Wood, Fire, Earth, Metal, Water) become imbalanced.

When Metal Qi becomes excessive and loses equilibrium, it causes water sources to dry up, vegetation to wither, and the planet Venus (Taibai) to appear unusually small. Conversely, when the Water cycle dominates excessively and coincides with the solar cold-water period, the combined frigid forces result in unseasonably cold summers and extremely harsh winters, with persistent fog obscuring sunlight. In such conditions, Earth Qi cannot restore balance—Mars (Yinghuo) dims, and winged creatures perish in great numbers.

Another scenario occurs when excessive Water Qi combines with solar cold-water influence, triggering sudden hailstorms and piercing winds as cold energy congeals between heaven and earth. The land loses vitality, and even crimson clouds vanish from the sky.

The text then explains four special celestial configurations under the "Taiyi Celestial Token Cycle," believed to herald extraordinary individuals:

The first occurs in the Wuwu year (Fire Phase at peak), when blazing Qi from the southern Li position (representing Fire) dominates, and crimson clouds appear—those born under this sign may become nobles.

The second appears in the Yiyou year (Metal Phase deficient), when balanced Metal Qi from the western Dui position prevails with white clouds—those born then may become renowned generals.

The third and fourth manifest in Jiyou and Jichou years (Earth Phase deficient), where harmonious Earth Qi from the central Kun position emerges with yellow clouds—those born during these times may rise as distinguished ministers or chancellors.

These records reflect the ancient Daoist worldview that interweaves astronomical phenomena with human destiny, positing that unique configurations of celestial Qi influence the emergence of exceptional individuals.

This passage explains the calculation methods for "Tong Tianfu" (Heavenly Conformity) and "Tong Suihui" (Yearly Accord) in ancient Chinese medical qi theory, along with the calamities caused by "Tian Yu Yun" (Heavenly Stagnation Qi).

There are four types of Tong Tianfu: In years governed by Shaoyin (one of the six qi) when the celestial signs correspond to Zi-Wu years, Wu years represent the first type; in years governed by Yangming when signs match Mao-You years, You years are the second type; in years governed by Taiyin corresponding to Chou-Wei years, both Chou and Wei years constitute the fourth type. These calculation methods and the judgment of balanced qi were previously explained.

Tong Suihui has twelve variations, all referring to combinations of heavenly stems and earthly branches where the Five Phases (Metal, Wood, Water, Fire, Earth) harmonize with the "in the springs" (earthly qi). For example: in Gengzi/Gengwu years (Metal phase), when Yangming Metal resides in the springs, white qi emerges from the earth to assist Metal; in Guichou/Guiwei years (Water phase) with Taiyang Water in the springs, black qi appears; in Renyin/Renshen years (Wood phase) with Jueyin Wood below, blue-green dust manifests; in Guimao/Guiyou years (Fire phase) with Shaoyin ruler fire in the springs, red qi emerges; in Jiachen/Jiaxu years (Earth phase) with Taiyin Earth below, yellow dust appears; in Guisi/Guihai years (Fire phase) with Shaoyang ministerial fire in the springs, red qi becomes visible in suburban areas at night.

Tian Yu Yun manifests in five scenarios describing disasters caused by phase conquest. For instance, in Wood phase years encountering Metal qi governing heaven (Metal conquers Wood), the suppressed Wood qi accumulates until its sudden release of blue-green qi causes sudden deaths among people. These phenomena represent ancient observations of correlations between natural changes and human health, forming part of the "Five Phases and Six Qi" theory in traditional medicine.

This scripture discusses the pathological manifestations in both nature and the human body when the Five Movements and Six Qi (an ancient Chinese medical system describing the relationship between climatic changes and human health) become imbalanced.

When years governed by the Two Fires (Lesser Yang Minister Fire and Lesser Yin Sovereign Fire) encounter Water Star (Controller of Heaven), the Fire movement becomes suppressed by Water's restraint. If such a year also corresponds to a Yin year, with celestial qi declining and Fire qi becoming stagnant before erupting, people may experience symptoms like restlessness, palpitations, reddish urine, and skin ulcers or blisters.

During Earth movement years encountering Jueyin Wind-Wood (Controller of Heaven), Earth becomes constrained by Wood's domination. With celestial qi receding and terrestrial qi not yet arriving, stagnant Earth qi erupts, causing symptoms among the populace including edema, jaundice, abdominal distension, diarrhea, and limb weakness.

When Metal movement years meet Sovereign and Minister Fires (Controller of Heaven), Metal becomes controlled by Fire. In Yin years without proper heaven-earth qi interaction, stagnant Metal qi leads to symptoms such as swollen limbs, muscle spasms, dysuria, epigastric heat, blurred vision, and emotional instability.

Water movement years encountering Taiyin Damp-Earth (Controller of Heaven) result in Water being restrained by Earth. With celestial qi retreating before terrestrial qi arrives, stagnant Water qi manifests through symptoms like limb atrophy, qi blockages, palpitations with diarrhea, indigestion, and lower abdominal pain.

The text then describes abnormal "Celestial Execution" scenarios where excessively strong movements encounter restraining Controller of Heaven qi, causing disasters:

When Wood movement becomes overly strong and meets Yangming Dry-Metal (Controller of Heaven) restraint, sudden thunderstorms may trigger relapse of old illnesses, with premature plant growth followed by frost damage. People develop symptoms including irritability, distension, thirst, and delirium.

Excessive Fire movement encountering Taiyang Cold-Water (Controller of Heaven) restraint brings sudden heat waves followed by hailstorms. People experience sudden fainting, alternating chills and fever, heart and abdominal distension, plus dry, obstructed throat sensations.

When Earth movement becomes overly strong and meets Jueyin Wind-Wood (Controller of Heaven) restraint, initial fog and drizzles give way to violent winds, causing...

This scripture primarily discusses how the excessive movement of the Five Phases (Wood, Fire, Earth, Metal, Water) energies can trigger various natural disasters and pathological phenomena, as well as methods for predicting societal prosperity or decline through celestial observations.

When Metal Phase energy becomes excessive, it prematurely generates an atmosphere of withering and killing. If this coincides with the dominance of either the Sovereign Fire (heart fire) or Ministerial Fire (liver-gallbladder fire), the celestial qi suppresses Metal energy, preventing its proper containment. This creates wind sounds resembling pine forests roaring and tigers howling, termed "Celestial Killing." During such periods, people commonly experience restlessness, brittle teeth, dry throat, scorched hair, coughing, and labored breathing.

When Water Phase energy becomes excessive during periods dominated by the Great Yin's damp earth, the conflict between water and earth leads to persistent cold-damp conditions, manifesting as alternating rain and snow weather. People may develop weak bones, sore legs, impotence, enuresis, cold extremities, joint pain, and abdominal distension.

The text then describes several special celestial phenomena that foretell social conditions:

During the Era of Great Peace, in years of excessive Phase energy, one may observe five-colored halos resembling rainbows surrounding the ruling stars. When this celestial phenomenon persists without dissipating, it heralds thirty years of prosperous peace.

The Ascending Peace omen appears as an auspicious sign of rulers attaining the Dao. In years of excessive Phase energy, the corresponding Phase's color manifests in rainbow-like halos, indicating popular contentment and dynastic flourishing—though its scale is smaller than the Era of Great Peace.

The Celestial Soldiers omen may appear regardless of Phase excess. After the ruling star passes, white ribbon-like cloud qi appears, followed by wolf- and tiger-shaped white clouds, foretelling large-scale warfare in the coming year.

The Celestial Drought omen frequently appears in years of excessive Metal qi or when Wood is weak and Metal strong. It manifests as white qi dispersing into red-and-white mixed celestial patterns, predicting severe drought.

The Celestial Marsh omen mainly appears during years of excessive Earth qi or...

The Suwen Liuqi Xuanzhu Miyu passage primarily discusses how to predict natural phenomena and social conditions in different years through celestial observations. The term "yun" (运) here refers to the cyclical patterns of the Five Phases (Wood, Fire, Earth, Metal, Water) energies.

In years when Water Qi is deficient while Earth Qi is excessive, or when Earth Qi aligns with special celestial configurations (tianfu 天符), yellow-black cloud formations appear in the sky. The observation of bluish-black clouds resembling horse tails often foretells impending floods.

The "chanqiang yun" (搀抢运) phenomenon describes a unique celestial sign occurring during the Five Phases cycle when imperial Qi manifests. If excessive white Qi appears mixed with red speckles, accompanied by serpentine-shaped clouds, it portends potential disloyalty among officials.

"Imperial virtue yun" (明君运) refers to auspicious signs accompanying strong sovereign Qi, marked by purple clouds taking forms like canopies, human figures, or five-colored dragons—all symbols of virtuous rulership.

The emergence of sages and worthies follows specific omens: True sages appear only once every millennium, typically during tianfu or supreme tianfu years, when red light illuminates the heavens and valleys spontaneously nurture sages. Worthies emerge every five centuries, not directly from heaven and earth but during favorable celestial cycles, manifesting where pure white luminous pillars ascend skyward.

"Locust plague yun" (天蝗运) occurs during years of Phase conflict. Solid yellow cloud masses predict mild locust infestations, while scattered yellow clouds resembling broken stars indicate severe outbreaks. "Famine yun" (饥荒运) follows Phase conflict years, appearing as yellow-black clouds shaped like ghosts, waterfowl, or capsized boats—harbingers of poor harvests.

"Pestilence yun" (天疫运) manifests as plague-yellow Qi. Minor occurrences bring common epidemics, while major manifestations foretell graver outbreaks. These observational methods represent ancient wisdom derived from prolonged study of heaven-human correspondences.

This passage describes several celestial omens and their corresponding auspicious or inauspicious meanings, focusing on three types of Qi manifestations: the "Bountiful Harvest Fortune," "Auspicious Blessing Fortune," and "True Response Fortune."

When yellow cloud formations appear interspersed with purplish-red circular halos of varying sizes, writhing and flickering like earthworms, this portends the death of over half the population. The "Bountiful Harvest Fortune" manifests during periods of deficient Qi—when cloud colors transition from pale to deep without mixing with ominous Qi, or when excessively strong Qi produces multicolored interwoven clouds. Particularly significant is the appearance of human-shaped clouds, phoenixes, or cranes following yellow Qi, all foretelling abundant harvests.

The "Auspicious Blessing Fortune" may appear regardless of Qi's waxing or waning. When purplish-red clouds resembling lingzhi mushrooms or mountain forests emerge beyond the primary Qi movement, this signals national peace and prosperous livelihoods. The most extraordinary "True Response Fortune" manifests during peak Qi activity—clouds shift unpredictably through five colors, with Wood Virtue (De) appearing as azure and Fire Virtue as crimson. The dominant hues are flanked by smaller streams of matching Qi—each minor current representing an emperor. These "descendant Qi currents" herald the advent of sagely rulers.

These celestial observation methods belong to the ancient art of "Qi gazing" (wangqi), predicting human affairs through transformations in cloud colors and formations, embodying the Daoist cosmological principle of "heaven-human resonance." The practice of correlating cloud patterns with the fates of rulers and commoners reflects the divinatory tradition in ancient esoteric thought that "heaven displays images to reveal fortune and misfortune."