《素問六氣玄珠密語》Vol. 8

The eighth volume of Suwen Liuqi Xuanzhu Miyu (Secret Language of the Mysterious Pearl on the Six Qi from the Basic Questions) records twelve cosmic patterns governing the Southern Regulator (Nanzheng, the deity presiding over the south) in accordance with celestial timing. Here we examine four characteristic celestial phenomena associated with Earth Phase (Tu Yun) years:

The first pattern occurs in the Jiazi Earth Phase year, when the Southern Regulator governs celestial cycles while facing north. During this period, Sovereign Fire (Junhuo, the primary fire qi) dominates, with a generative number of seven for fire qi. Celestial signs appear eight ke (ancient time units) early, and after eleven days, fire qi assumes authority. Five days later, it harmonizes with the Grand Palace (Taigong) earth qi. The sky manifests reddish heat vapors, with blue evening auroras and yellow morning clouds—all shifting hues in resonance with the presiding celestial qi.

The second pattern appears in the Jiawu Earth Phase year, also oriented northward. Sovereign Fire prevails here, with fire's generative number two combining with the Li trigram's number nine to total eleven. Celestial signs emerge eleven ke early; after five days fire qi takes command, then harmonizes five days later with both Grand Palace earth qi and Grand Signifier (Taizhi) fire qi. Crimson qi ascends while blue evening auroras intensify, complemented by yellow morning vapors—auspicious signs of harmonious celestial alignment.

The third pattern belongs to the Jichou Earth Phase year under the governance of Great Yin Damp Earth (Taiyin Shitu). The earth number five combines to ten, causing celestial signs to appear ten ke late. Seven days later, earth qi assumes control as Lesser Palace (Shaogong) and Standard Palace (Zhenggong) earth qi harmonize. Yellow qi permeates the sky with humid energy, while frequent crimson vapors and red clouds appear at dawn and dusk—normal manifestations of auxiliary qi supporting celestial governance.

The fourth pattern occurs in the Jiwei Earth Phase year, where Great Yin earth governs directly without positional shift. Again, earth number five combines to ten, delaying celestial signs by ten ke. These examples demonstrate how Earth Phase years exhibit distinct celestial timing, Five Phase generative calculations, and corresponding meteorological phenomena—revealing the fundamental patterns of heaven-earth resonance.

This passage describes the ancient Daoist theory of "Five Movements and Six Climatic Influences" (Wuyun Liuqi) in celestial calendrics, which uses heavenly stems and earthly branches to predict climatic patterns. It specifically examines how Earth Movement (the dominant phase of Earth's climatic influence) manifests in different earthly branch years:

When Earth Movement governs celestial qi, specific celestial signs appear. For instance, in the Jiaxu year (when the heavenly stem Jia pairs with the earthly branch Xu), Earth Movement governs the southern direction while celestial phenomena face north. Counting nine positions leftward from Jia to Xu (reversing the earthly branch sequence), Xu belongs to Earth with the number five. Combined with Earth Movement's number five, they sum to ten. Climatic influences arrive ten ke (ancient time units) early, after which Water qi begins affecting the weather after nine days.

During this period, the Grand Palace (Tai Gong, representing Saturn's Earth energy) restrains the Grand Feather (Tai Yu, Mercury's Water energy), yet Water qi remains undiminished, causing black cold qi to permeate the skies. At dawn and dusk, yellow cloud qi appears, eventually shifting from purple to black—a normal transformation of qi circulation.

In the Jiachen year (Jia stem with Chen branch), Earth Movement similarly governs the south. Counting three positions leftward from Jia to Chen, Chen belongs to Earth (number five), again summing to ten with Earth Movement. Climatic influences arrive ten ke early, Water qi activates after three days, and Saturn restrains Mercury after five days, manifesting as black qi ascending while yellow qi churns.

During Earth Movement in the Jihai year (Ji stem with Hai branch), counting five positions leftward from Ji to Hai, Hai corresponds to the Qian trigram (number six). Combined with Earth's five, this totals eleven. Climatic influences delay by eleven ke, with Wood qi (Jueyin Wind-Wood) beginning its influence after five days. After eighteen days, the Lesser Palace (Shao Gong, weaker Earth) is suppressed by the Proper Angle (Zheng Jiao, Jupiter's Wood energy), causing blue-green wind qi to prevail. At twilight, black qi intertwines with crimson clouds in celestial displays.

In the Jisi year (Ji stem with Si branch), counting eleven positions leftward from Ji to Si, Si belongs to the Xun trigram (number four) interacting with Earth Movement. This section primarily illustrates how specific climatic features and celestial phenomena emerge from the interplay between Earth Movement and other planetary forces under different stem-branch combinations.

This scripture describes the correspondence between celestial phenomena and the movement of the Five Phases (Wuxing), focusing particularly on the cyclical patterns of Earth's movement (the operational laws of Earth within the Five Phases system) under different combinations of Heavenly Stems and Earthly Branches.

During the Jia-Shen year (when the Heavenly Stem Jia pairs with the Earthly Branch Shen), Earth's movement governs the southern direction while celestial phenomena face north. At this time, the Lesser Yang Ministerial Fire (representing the Triple Burner and Pericardium) governs celestial manifestations. The transition from Jia to Shen involves passing through seven directional changes. Shen corresponds to the Kun trigram with the number two; Earth's number is five. Adding two and five yields seven, so celestial phenomena will appear seven ke (ancient time units) earlier than usual. After seven days, the Ministerial Fire begins to dominate, and after five days, the Grand Palace (Saturn) comes to harmonize, manifesting red clouds above with heat permeating the sky. At dawn white dust appears, while yellow clouds manifest at dusk.

In a Jia-Yin year, Earth's movement similarly governs the south. Yin corresponds to the Gen trigram with the number eight. Adding Earth's number five gives thirteen, causing celestial phenomena to appear thirteen ke early. On that very day, the Ministerial Fire begins its dominance, and after five days the Grand Palace comes to regulate, with red clouds above and pervasive heat, while white qi manifests in the east and yellow clouds appear in the west.

During a Ji-You year, celestial phenomena transition from Ji to You through three directional changes. You corresponds to the Dui trigram with the number seven. Adding Earth's five gives twelve, making celestial phenomena appear twelve ke late. After three days, Metal qi begins to dominate, and after eighteen days the Lesser Palace comes to harmonize, with white clouds above and dry qi permeating the atmosphere. At dawn red clouds appear, while black qi manifests at dusk.

In a Ji-Mao year, the transition from Ji to Mao involves nine directional changes. Mao corresponds to the Zhen trigram with the number three. Adding Earth's five yields eight. This passage primarily explains the correspondences between celestial changes and the Five Phases, trigrams, and numerical values, along with the resulting meteorological transformations.

This passage explains the ancient Daoist theory of "Five Movements and Six Qi" (Wuyun Liuqi), detailing the correspondence between celestial phenomena and temporal cycles. It describes the operational states of Metal, Earth, and Water Qi during specific temporal phases.

The first scenario concerns Metal movement (Metal phase of the Five Phases): During the years of Yichou or Yiwei, the Northern Rectifier (Beizheng) governs celestial phenomena while the celestial palace faces south. Metal Qi initiates from the Day of Yi, traversing four or ten earthly branches to reach Chou or Wei positions. Chou and Wei belong to Earth, corresponding to the number five. As Metal Qi is deficient, its generative number four is applied (four plus five equals nine). Celestial changes manifest nine ke (ancient time units) after calculation, with white arid Qi dominating the heavens after nine days. At dawn and dusk, red and black cloud Qi respectively appear.

The second scenario describes Earth movement: When Metal Qi is insufficient, after seventeen days the Lesser Shang (designation for deficient Metal Qi) arrives to harmonize. Yellow Earth Qi ascends, creating humidity, while red cloud Qi emerges in eastern and western skies, flanked by fiery Qi on both sides.

The third scenario involves Water movement: During the Bingyin year, Water Qi becomes excessive. Starting from the Day of Bing, it traverses four earthly branches to reach Yin position. Yin corresponds to the Gen trigram (number eight), while the numerical value for excessive Water is six (eight plus six equals fourteen). Celestial changes appear fourteen ke early. After four days, fiery Qi begins to dominate, but after six days, the Grand Yu (designation for excessive Water Qi) arrives to restrain it. When red scorching Qi rises, cold Qi paradoxically accompanies it, with crimson clouds appearing in the east while yellow clouds emerge at dusk.

These observations reflect the ancient systematic method of predicting climatic changes through celestial observation, meticulously correlating time,方位 (direction), the mutual generation and restraint of the Five Phases, and natural phenomena. The text demonstrates how Daoist cosmology integrated mathematical calculations (using the numbers four, five, six, eight, nine, fourteen, etc.) with observable atmospheric patterns, creating a sophisticated framework for understanding cosmic rhythms. Notably, it shows the dynamic interplay between opposing forces—where excessive Water generates counterbalancing cold, or deficient Metal summons harmonizing Earth—embodying the fundamental Daoist principle of self-regulating cosmic equilibrium through Yin-Yang interaction.

This passage explains the correspondence between ancient astronomical calendars and the cyclical movements of the Five Phases (Wuxing), describing celestial phenomena and climatic characteristics for specific years. The term "Sitian" refers to the celestial force governing annual weather patterns, while "Beizheng" denotes the northern orientation when facing south (the standard observational position in traditional Chinese astronomy).

The fourth section discusses the Bing-Shen year: This year experiences excessive water energy (water phase in surplus). The celestial position shifts rightward from the Bing position to the Shen position, spanning ten intervals. Shen corresponds to the Kun trigram (Earth), represented by the number two. The completion number for water energy is six, and two plus six equals eight. Consequently, climatic changes will occur eight ke (an ancient time unit, approximately 15 minutes per ke) earlier than usual. After ten days, fire energy begins dominating the weather, followed six days later by the Great Yu (excessive water energy) restraining the Great Zhi (excessive fire energy), manifesting as red-hot qi above contending with cold qi below.

The fifth section describes the Ding-Mao year: Wood energy is deficient here. The celestial position shifts rightward five intervals from the Ding position to the Mao position. Mao corresponds to the Zhen trigram (Thunder), represented by the number three. The generative number for wood energy is also three, making three times three equal six. Climatic changes will be delayed by six ke. After five days, metal energy begins dominating, followed sixteen days later by Lesser Jue (deficient wood energy) restraining Normal Shang (balanced metal energy), resulting in white dry qi above with black clouds appearing in the east and red qi manifesting in the west.

The sixth section covers the Ding-You year: Again featuring deficient wood energy, the celestial position shifts rightward eleven intervals to the You position. You corresponds to the Dui trigram (Lake), represented by seven. With wood's generative number being three, three times seven equals ten. Climatic changes are delayed by ten ke. After eleven days, metal energy dominates, followed sixteen days later by Lesser Jue (wood) restraining Normal Shang (metal), producing white dry qi with black qi at dawn and red clouds at dusk—creating an east-west celestial opposition.

The seventh section explains the Wu-Xu year: Fire energy is excessive here. The celestial position shifts rightward eight intervals to the Xu position. Xu belongs to earth, represented by five. Fire's completion number is seven, making five times seven equal twelve. Climatic changes occur twelve ke early. After eight days, water energy begins dominating, followed seven days later by Great Zhi (excessive fire) restraining Great Yu (excessive water), manifesting as black cold qi dominating the upper atmosphere.

This passage describes the correspondence between ancient astronomical phenomena and the cyclical movements of the Five Phases (Wood, Fire, Earth, Metal, Water), forming part of Daoist "Five Movements and Six Qi" theory for predicting climatic changes. The text employs celestial stems, earthly branches, directions, and colors to symbolize different meteorological patterns:

The eighth section discusses the year of Wuchen when Fire Phase dominates. With the Northern position governing celestial qi (司天), the heavens face southward. Azure auroras appear in the eastern left, while white mists manifest in the western right—characteristic atmospheric signs of both directions. From Wu to Chen, the celestial configuration shifts two positions rightward. Chen belongs to Earth, corresponding to number five; when Fire Phase is excessive, its number is seven. Seven plus five yields twelve, indicating the climate arrives twelve ke (an ancient time unit, approximately 15 minutes) earlier than normal. Two days later, Cold-Water qi begins presiding, and after seven more days, crimson Fire qi recedes as black Water qi envelops the sky.

The ninth section addresses the Gengwu year when Metal Phase prevails, again with Northern governance. From Geng to Wu shifts three positions right. Wu corresponds to Li trigram (symbolizing Fire) with number nine. During excessive Metal Phase (number nine), nine doubled gives eighteen—climatic changes advance eighteen ke. Three days later, Sovereign Fire (heart fire) takes command; after nine days, white Metal qi withdraws while red Fire qi ascends, with yellow clouds appearing east and azure vapors west.

The tenth section describes another Metal Phase year, Gengzi, shifting nine positions right. Zi belongs to Kan trigram (Water) with number one. Metal's number nine multiplied by one gives ten—climate arrives ten ke early. After nine days, Fire qi governs; another nine days later, Metal qi recedes as eastern yellow vapors interplay with western blue mists.

The eleventh section covers the Xinchou year with Water Phase dominance, shifting ten positions right from Xin to Chou. Chou belongs to Earth (number five). When Water Phase is deficient (number one), the sum is six—climate advances six ke. Here, Great Yin Damp-Earth governs terrestrial qi (司地), creating a meteorological pattern of mutual generation between Water and Earth.

These calculations exemplify the Daoist cosmology integrating astronomy, calendrics, Five Phases, and trigrams—using numerical variations to predict climatic transitions. The colors azure, white, crimson, black, and yellow respectively correspond to the qi of Wood, Metal, Fire, Water, and Earth phases.

This passage explains the operational principles of "Five Movements and Six Qi" (an ancient Chinese medical-meteorological theory) in traditional calendrical astronomy, using heavenly stems, earthly branches, and Five Phases transformations to describe climatic sequences. Specifically:

In the Xīnwèi year (as recorded by the stem-branch calendar), the Water movement governs but with insufficient Water Qi. Here, the Northern position presides over celestial authority (controlling weather patterns), with celestial phenomena oriented southward and lateral directions corresponding to east-west. The Great Yin Earth (damp-earth Qi) begins assuming celestial operations, shifting four positions from Xīn to Wèi. Wèi belongs to Earth, corresponding to number five; insufficient Water follows the generating number one, so one plus five equals six. Celestial phenomena appear six ke (ancient time units) later than normal, and after four days Earth Qi starts dominating weather patterns. Fourteen days later, the "Lesser Feather" (weak Water Qi) manifests latently in the central palace (zheng position), when the sky shows yellow humid Qi with frequent red cloud formations in east-west directions.

During the Rénshēn year, the Wood movement governs excessively. Lesser Yang Minister Fire (summer-heat Qi) presides celestially, shifting four positions from Rén to Shēn. Shēn corresponds to the Kun trigram's number two, while excessive Wood follows the completion number eight—two plus eight equals ten. Celestial phenomena appear ten ke earlier than normal, and after four days Fire Qi begins dominating. Eight days later, the "Greater Angle" (strong Wood Qi) harmonizes with the proper Fire position (zhēng), the sky glowing red with heat as white dust rises eastward and yellow clouds appear westward.

The Rényín year similarly shows excessive Wood movement, but when Lesser Yang Minister Fire presides, it shifts ten positions. Yín belongs to the Gen trigram (number eight), and Wood's completion number eight makes eight plus eight equal sixteen. Celestial phenomena appear sixteen ke early, with Fire dominating after ten days. Eight days later, strong Wood Qi harmonizes with the Fire position, producing white eastern dust and yellow western Qi.

In the Guǐmǎo year, Fire movement governs while Bright Metal (dry-metal Qi) presides celestially. These records meticulously document the waxing-waning transformations of Five Phases Qi across different years, their directional movement patterns, and corresponding celestial phenomena—demonstrating ancient wisdom in predicting seasonal changes through astronomical and meteorological observation.

This scripture discusses the relationship between celestial phenomena and the cycles of the Five Phases (Wuxing), describing the patterns of astronomical changes in specific years (Guiyou, Yihai, and Yisi years).

In the Guiyou year, Fire's movement is deficient, and Metal Qi (Jin Qi) dominates. The celestial phenomenon shifts rightward from the Gui position to the You position (corresponding to the Dui trigram of the Bagua, numbered seven). The Fire number two combines with the Dui number seven to make nine. The celestial changes appear nine ke (ancient time units) later than usual. After five days, Metal Qi begins to prevail, and after fifteen days, Fire Qi arrives to restrain Metal Qi. During this period, the sky displays white arid Qi, with black clouds in the east and red Qi manifesting in the west, forming a specific celestial configuration.

The Yihai year shows deficient Metal movement with Wood Qi (Mu Qi) dominating. The celestial phenomenon shifts rightward six positions from Yi to Hai (corresponding to the Qian trigram, numbered six). The Metal number four combines with the Qian number six to make ten. The celestial changes appear ten ke late. After six days, Wood Qi begins to dominate, and after seventeen days, Metal Qi arrives to restrain Wood Qi. During this phase, blue wind Qi prevails in the sky, with red Qi appearing in the east and black dust in the west.

Similarly, in the Yisi year, Metal movement is deficient with Wood Qi dominating. The celestial phenomenon shifts rightward twelve positions from Yi to Si (corresponding to the Xun trigram, numbered four). The Metal number four combines with the Xun number four to make eight. The celestial changes appear eight ke late. After twelve days, Wood Qi begins to dominate, and after seventeen days, Metal Qi arrives to restrain Wood Qi. During this time, blue wind Qi becomes pronounced in the sky, with a red halo in the east and black Qi manifesting in the west.

These records reflect the ancient systematic method of predicting climatic changes through celestial observation, integrating time,方位 (direction), the Five Phases, trigrams, and other elements into a comprehensive system of astronomical deduction. The term "two-direction phenomena" (二直之候) refers to specific celestial configurations appearing simultaneously in the east and west directions, which served as crucial indicators for ancient people to identify abnormal climatic conditions.

This explains the ancient cosmological theory of "Five Movements and Six Climatic Influences" (Wuyun Liuqi), which uses the Heavenly Stems and Earthly Branches to calculate patterns of climatic change. Each analysis follows the same structure: first identifying the Five Phase (Wuxing) attributes corresponding to the stem-branch combination, then describing celestial positions and climatic manifestations.

Take the Bingzi year as an example: This marks a year of excessive water movement, with the northern position governing celestial authority (dominating the first half-year's climate). When celestial phenomena face south, the left corresponds to the east and the right to the west. Minor Yin Monarch Fire (the second of the six climatic influences) governs celestial qi, with celestial movement shifting six positions rightward. The Zi branch belongs to the Kan trigram, numbered as one; when water movement is excessive, the number becomes six—six plus one equals seven. This celestial phenomenon appears seven ke (ancient time units) earlier than usual, after which fire qi begins dominating the weather six days later. Another six days later, the Grand Feather (another name for excessive water movement) restrains the Proper Fire Phase. At this time, red-hot qi appears in the sky, yellow light emerges in the east, and blue qi manifests in the west—these are the climatic signs of both eastern and western directions.

The Bingwu year also features excessive water movement but shifts twelve positions. The Wu branch belongs to the Li trigram, numbered nine—six plus nine equals fifteen. The celestial phenomenon appears fifteen ke early, with fire qi dominating twelve days later, followed by water qi's restraining effect after another six days. The sky turns fiery red, yellow qi arises in the east, and black clouds appear in the west.

The Dingwei year shows deficient wood movement, with Greater Yin Damp Earth (the third climatic influence) governing celestial authority. The Wei branch belongs to earth, numbered five; deficient wood movement takes three—three plus five equals eight. The celestial phenomenon appears eight ke late, with earth qi beginning its dominance that very day. Sixteen days later, Minor Horn (deficient wood movement) exerts restraint. Yellow qi ascends amid pervasive dampness, while red qi becomes visible in both eastern and western directions.

The Dingchou year also exhibits deficient wood movement but shifts seven positions. The Chou branch belongs to earth, numbered five—three plus five still equals eight. The celestial phenomenon appears eight ke late, with earth qi dominating seven days later and wood qi restraining sixteen days after, again showing signs of ascending yellow qi.

These calculation methods demonstrate how ancient scholars integrated astronomy, calendrics, Five Phase theory, and trigram symbolism into a unified climate prediction system—using stem-branch combinations to deduce annual climatic characteristics and anomalies.

This passage describes the ancient Chinese cosmological theory of "Five Movements and Six Qi" (Wuyun Liuqi), detailing the operational patterns of Fire and Metal movements during specific celestial stem-branch years and their corresponding celestial phenomena.

The twenty-third section explains the conditions during the Wuyin year (Year of Earth-Tiger) when Fire movement dominates: The Fire movement governs affairs while Lesser Yang Ministerial Fire (the fire associated with the Triple Burner and Gallbladder meridians) presides over the heavens. From the stem Wu to the branch Yin, celestial patterns shift four positions rightward. Yin corresponds to the Gen trigram with a numerical value of eight; when Fire movement is excessive, its number is seven—summing to fifteen. Celestial phenomena manifest fifteen ke (ancient Chinese time units, approximately 14.4 minutes) early, with Fire qi beginning to dominate after four days. After seven days, distinct crimson cloud formations appear. The sky displays characteristic cloud colors—white in the east and yellow in the west.

The twenty-fourth section discusses the Wushen year (Year of Earth-Monkey) Fire movement: Again Fire movement governs, but now shifting ten positions rightward from Wu to Shen. Shen corresponds to the Kun trigram (number two) added to excessive Fire's seven, totaling nine. Celestial phenomena appear nine ke early, with Fire qi dominating after ten days. The same east-white, west-yellow cloud formations manifest.

The twenty-fifth section describes the Gengxu year (Year of Metal-Dog) Metal movement: Metal movement governs while Greater Yang Cold Water (associated with the Kidney meridian) presides over the heavens. Shifting eleven positions rightward from Geng to Xu, Xu's number five combines with excessive Metal's nine, totaling fourteen. Celestial phenomena emerge fourteen ke early, with Water qi dominating after eleven days. After nine days, black clouds appear, with the sky showing blue-green eastern and white western clouds.

The twenty-sixth section explains the Gengchen year (Year of Metal-Dragon) Metal movement: Metal movement again governs, shifting five positions rightward from Geng to Chen. Chen's number five plus excessive Metal's nine also sums to fourteen. Celestial phenomena appear fourteen ke early, with Water qi dominating after five days. The same blue-green east, white west cloud patterns emerge.

These passages reflect the ancient systematic method of calculating climatic changes through celestial stems-branches, trigram numerology, and the specific celestial signatures corresponding to different dominant qi movements.

This passage describes the cyclical patterns of the Five Movements and Six Qi (an ancient Chinese meteorological theory) corresponding to different combinations of Heavenly Stems and Earthly Branches.

During the Xinsi year when Water movement governs, the northern position presides over the celestial administration (controlling the first half-year's climate), with celestial phenomena oriented southward. The east belongs to Wood, the west to Metal, and the upper direction manifests the Zhengjiao (Jupiter's Wood phase). When Jueyin Wind-Wood governs the heavens, the climatic forces shift six positions clockwise. With insufficient Water movement, the numerical combination is one and four, totaling five - thus the climatic changes arrive five ke (ancient time units) later than usual. After six days, Wood Qi begins to dominate, and after nine days Shaoyu (Mercury's Water phase) arrives to harmonize, bringing dark clouds in the north, azure mists in the east, and white clouds in the west.

The Xinhai year also features Water movement governance but involves a twelve-position shift. With deficient Water movement, the numbers one and six sum to seven, delaying climatic changes by seven ke. After twelve days Wood Qi dominates, and after fourteen days Shaoyu arrives to balance, manifesting blue-green clouds with crimson hues in the east and dark shades in the west.

In the Renzhi year governed by Wood movement with a twelve-position shift, excessive Wood movement combines eight and one to make nine - causing climatic changes nine ke early. After twelve days Fire Qi dominates, and after eight days Taijiao (Jupiter's Wood phase) arrives to regulate, producing crimson clouds with yellow in the east and blue-green in the west.

The Renwu year similarly features Wood movement governance but with a six-position shift. For excessive Wood movement, the numbers eight and nine (though the original text is incomplete, following the pattern this would sum to seventeen)...

These descriptions reflect the ancient sophisticated system of predicting climatic variations through Heavenly Stems and Earthly Branches, interrelating temporal cycles, spatial orientations, the Five Phases, and numerical calculations to forecast natural phenomena and weather characteristics. The system demonstrates how traditional cosmology integrated temporal, spatial, and elemental correlations into a unified framework for understanding celestial patterns.

This scripture discusses the correspondence between celestial phenomena and the movements of the Five Phases (Wuxing), detailing the patterns of astronomical changes and climatic characteristics across different years according to the sixty-year Jiazi cycle.

Taking the "Guiwei" year as an example, this year sees Fire Phase (huoqi) dominance beginning from the north, with celestial phenomena oriented southward. The left side corresponds to the east, while the right corresponds to the west. Saturn (Taiyin) governs celestial phenomena, which shift seven positions to the right. When Fire Qi is insufficient, the number two (Fire's numerical value) combines with five (Earth's number) to make seven. Celestial phenomena arrive seven ke (ancient time units) later than usual, and after seven days, Earth Qi begins dominating the weather. Fifteen days later, diminished Fire Qi (shaozhi) appears—the sky shows yellow humid Qi, while red cloud formations manifest in eastern and western directions.

In the "Guichou" year, another instance of insufficient Fire Phase, the celestial positions remain unchanged. Chou belongs to Earth, where the number five combines with Fire's two, still totaling seven. Celestial phenomena are similarly delayed by seven ke, with Earth Qi taking immediate dominance that very day. After fifteen days, diminished Fire Qi and yellow humid Qi appear.

The "Yimao" year exemplifies Metal Phase (jinqi) dominance, with celestial phenomena shifting two positions rightward. Mao corresponds to the Zhen trigram, where the number three combines with Metal's four to make seven. Celestial phenomena arrive seven ke late, and after two days, Metal Qi begins dominating. Seventeen days later, diminished Metal Qi (shaoshang) manifests—the sky displays white, dry Qi, with black vapors appearing in the east and red clouds in the west.

These records reflect the ancient Daoist cosmological view that intricately connects celestial movements, climatic changes, the mutual generation and restraint of the Five Phases, and numerology. Each year possesses specific Qi movement characteristics predictable through observing cloud colors and directional variations. Terms like "taijue" (greater Jue) and "shaozhi" (lesser Zhi) refer to varying intensity levels within the Five Tones (gong, shang, jue, zhi, yu) system correlated with the Five Phases.

This scripture explains the cyclical patterns of the "Six Qi" in ancient Daoist calendrical astronomy, using heavenly stems, earthly branches, and numerical calculations to predict climatic changes. Here's a section-by-section interpretation:

From the Yi year to the You year (the 8th earthly branch), Metal Qi (the energy of the West) prevails. You corresponds to the Dui trigram (one of the Bagua), with the number seven. When Metal Qi is deficient, its generative number four is used: four plus seven equals eleven. Celestial phenomena will manifest eleven ke (ancient time units) after calculation, and after eight days Metal Qi begins to dominate, causing weather patterns to follow its rhythm. After another seventeen days, Lesser Shang (a state of Metal Qi) appears, harmonizing with Standard Shang (normal Metal Qi). At this time, white clouds appear in the western sky, dry energy permeates the air, dark clouds emerge in the east, and crimson hues glow in the west—these are the three celestial signs.

From the Bing year to the Xu year (the 11th earthly branch), Water Qi (the energy of the North) prevails. Xu belongs to Earth, numbered five. When Water Qi is excessive, its completion number six is used: six plus five equals eleven. Celestial changes appear eleven ke after calculation, and Water Qi dominates after eight days. After six days, Standard Yu (normal Water Qi) comes to balance Greater Yu (excessive Water Qi). The northern sky shows dark clouds, cold energy spreads, azure light glows in the east, and white clouds appear in the west—these are the two celestial signs.

From the Bing year to the Chen year (the 5th earthly branch), Water Qi prevails. Chen belongs to Earth, numbered five. For excessive Water Qi, six is used: five plus six equals eleven. Celestial changes manifest eleven ke after calculation, and Water Qi dominates after two days. After six days, Greater Yu harmonizes with Standard Yu. Dark energy rises in the north, cold permeates, azure light appears in the east, and white clouds emerge in the west—again two celestial signs.

From the Ding year to the Si year (the 6th earthly branch), Wood Qi (the energy of the East) prevails. Si corresponds to the Xun trigram (Bagua), numbered four. For deficient Wood Qi, its generative number three is used: four plus three equals seven. Celestial changes appear seven ke after calculation, and Wood Qi dominates after three days. After another three days, Lesser Jue (a state of Wood Qi) harmonizes with Standard Jue (normal Wood Qi). At this stage, blue-green clouds manifest in the eastern sky.

Through calculations combining heavenly stems, earthly branches, trigrams, and numbers, this scripture predicts celestial phenomena and temporal nodes when different Qi energies dominate, embodying the Daoist worldview of "cosmic resonance" between heaven and humanity. The "Six Qi" mentioned (Metal, Wood, Water, Fire, Earth, etc.) constitute fundamental climatic categories in traditional Chinese medicine and Daoist cosmology.

This scripture discusses the relationship between ancient astronomical observations and the cyclical patterns of the Five Phases (Wood, Fire, Earth, Metal, Water), describing how celestial phenomena correspond to climatic characteristics in different years.

During Wood-phase (Mu) years when encountering the Ding-Hai cyclical year, celestial phenomena follow specific patterns: The northern direction holds the primary position, with celestial manifestations facing south, the left side corresponding to the east and the right to the west. At this time, Jueyin Wood (one of the Six Qi) governs the celestial qi, migrating nine positions from the Ding to the Hai position. Hai belongs to the Qian trigram (Bagua) corresponding to the number six. When Wood qi is deficient, its generative number three is used—three plus six equals nine. Celestial phenomena will appear nine ke (ancient time units) late. After nine days, Wood qi begins to dominate celestial movements, and after sixteen days, the Lesser Jue (one of the Five Tones) harmonizes with the Standard Jue. Red clouds appear in the east while black qi manifests in the west—these are direct corresponding atmospheric omens.

In Fire-phase (Huo) years during the Wu-Zi cyclical year, celestial qi shifts six positions rightward. Zi belongs to the Kan trigram corresponding to the number one. When Fire qi is excessive, its completion number seven is used—one plus seven equals eight. Celestial phenomena appear eight ke early. After six days, Fire qi begins its dominance, and after seven days, the Greater Zhi (Five Tones) harmonizes with the Standard Zhi. The sky shows red qi with yellow dust in the east and blue clouds in the west—all characteristic atmospheric correspondences.

For Wu-Wu Fire-phase years, celestial qi shifts twelve positions rightward. Wu belongs to the Li trigram corresponding to nine. With excessive Fire qi, its completion number seven is used—seven plus nine equals sixteen. Celestial phenomena appear sixteen ke early. After twelve days, Fire qi dominates, and after seven days, the Standard Zhi harmonizes with the Greater Zhi. The sky turns crimson with scorching heat, yellow qi appears in the east, and blue auroras manifest in the west.

During Metal-phase (Jin) years in the Geng-Yin cyclical year, Lesser Yang Minister Fire (Six Qi) governs the heavens. Celestial qi shifts seven positions rightward, with Yin belonging to the Gen trigram corresponding to eight. When Metal qi is excessive, its completion number nine is used—nine plus eight equals seventeen. These numerical calculations and directional correspondences embody the ancient cosmological principle of "Heaven-Human resonance" (Tianren Xiangying), where celestial observations predict climatic patterns.

This passage elucidates the patterns of climatic changes in different years according to the theory of Five Movements and Six Qi (an ancient Chinese meteorological system). Using the Heavenly Stems and Earthly Branches calendrical system, it describes how years dominated by Metal, Water, or Wood movements manifest distinct weather phenomena.

Take the Geng-Shen year (a year of excessive Metal movement) as an example: celestial changes would occur 11 ke (an ancient time unit, approximately 14.4 minutes per ke) earlier than usual. Subsequently, intense heat would prevail, with white dust appearing in the east and yellow mist in the west. These climatic characteristics persist until the Great Shang (Metal movement) comes to restrain the Great Zhi (Fire movement).

In the Xin-Mao year (a year of deficient Water movement), celestial changes are delayed by 4 ke. After eight days, Metal Qi becomes dominant, bringing dry weather with black vapors in the east and red clouds in the west. Fourteen days later, Lesser Yu (Water movement) arrives to harmonize with Proper Shang (Metal movement).

The Xin-You year (another year of deficient Water movement) shows an 8-ke delay in celestial changes. Two days later, Metal Qi takes charge, again bringing dry conditions with distinctive cloud formations in eastern and western skies.

The Ren-Chen year (a Wood movement year) follows similar patterns, detailing the timing of weather shifts, the dominant Qi movement, and peculiar meteorological phenomena.

These observations reflect ancient scholars' systematic documentation of climatic patterns through long-term observation, used for predicting weather changes and disease epidemics. The "dual manifestations" refer to characteristic atmospheric phenomena appearing in eastern and western directions, while "Sitian" denotes the dominant Qi movement governing that particular year.

This scripture elucidates the correspondence between ancient calendrical astronomy and the cyclical movements of Qi according to the Five Phases (Wuxing), delineating patterns of climatic variation based on heavenly stems and earthly branches. It primarily employs the "Five Circuits and Six Qi" (Wuyun Liuqi) theory to calculate temporal nodes of climatic shifts through celestial stems and terrestrial branches.

Taking the Ren-Chen year as an example: Chen belongs to Earth, corresponding to the number five; when Wood Qi (Muqi) becomes excessive, the numbers eight (Wood) and five sum to thirteen. This indicates climatic changes will occur thirteen ke (an ancient time unit approximately 15 minutes) earlier than usual. After eight days, Wood Qi begins dominating the weather patterns, during which azure cloud formations appear in the east while white dust manifests in the west—two characteristic meteorological omens.

For the Ren-Xu year: Xu belongs to Earth (number five); with excessive Wood Qi, eight plus five yields thirteen. Climatic shifts occur thirteen ke early, followed by Water Qi (Shuiqi) dominance after two days, then Wood and Water Qi harmonizing after eight days. The heavens then display blackish cold Qi, with azure hues in the east and white dust in the west.

In the Gui-Si year: Si occupies the Xun position (southeast), numbered four; when Fire Qi (Huoqi) is deficient (number two), the sum is six. Climatic changes are delayed by six ke, with Wood Qi dominating after nine days and Fire-Wood Qi harmonizing after fifteen days. This manifests as bluish wind Qi in the sky, crimson clouds in the east, and dim dust in the west.

For the Gui-Hai year: Hai occupies the Qian position (northwest), numbered six; with Fire Qi deficiency (two), the total is eight. Climatic shifts are delayed eight ke, followed by Wood Qi dominance after three days and Fire-Wood harmonization after fifteen days. The celestial vault shows bluish wind Qi, scarlet hues in the east, and blackish dust in the west.

These computational methods embody the ancient integrative cognitive system that combined calendrical astronomy with meteorological phenomena and Five Phases mutual generation/restraint, used to predict climatic patterns. The "dual directional omens" (er zhi zhi hou) refer to meteorological signs appearing in east-west orientations, serving as crucial indicators for discerning Qi movement transformations.

The eighth volume of the Daoist scripture Suwen Liuqi Xuanzhu Miyu (Plain Questions on the Six Qi: Secret Discourse of the Mysterious Pearl) explores the profound connection between the cyclical patterns of heaven and earth's six qi (wind, cold, summer heat, dampness, dryness, and fire) and human health. The text metaphorically describes these six climatic phenomena as "mysterious pearls" (a Daoist term for the essential energies of heaven and earth), revealing their subtle correspondences with the five zang and six fu organs in the human body.

This section meticulously documents the seasonal transformations of the six qi and methods for predicting climatic abnormalities through celestial observations and phenological signs. For instance, excessive east winds in spring may cause liver qi to rebel upward, while extreme summer heat can easily trigger hyperactivity of heart fire. The scripture particularly emphasizes that these "secret teachings" (referring to the hidden laws of heaven-human resonance) require practitioners to personally experience through neiguan (inner observation) cultivation.

Regarding health preservation practices, the text presents breathing techniques harmonized with the six qi: facing specific directions during particular solar terms while employing corresponding respiratory rhythms to balance internal qi circulation. For example, during winter solstice one should face north with deep, prolonged breaths to consolidate kidney qi, whereas summer solstice practice involves facing south with short, rapid exhalations to discharge heart fire. These methods must be practiced progressively under the guidance of an enlightened teacher.