《素問六氣玄珠密語》Vol. 9

This passage explains the correspondence between celestial phenomena and climatic changes in the ancient Chinese medical theory of "Five Movements and Six Qi" (Wuyun Liuqi). It primarily describes two scenarios:

The first scenario details six manifestations of "Earth Qi overcoming Heaven Qi" (Diqi suppressing Tianqi):

When Water movement (black qi) becomes excessive, it suppresses the governing Heaven Qi of Lesser Yin Sovereign Fire (heart fire) and Lesser Yang Ministerial Fire (triple burner fire), preventing hot weather from forming. For instance, in years like Bingzi and Bingwu, the rising black water qi suppresses the heavenly fire qi, causing hot climatic phenomena to disappear. Similarly, when Earth movement (yellow dust) becomes excessive, it suppresses the governing Heaven Qi of Greater Yang Cold Water, transforming cold into dampness - as seen in years like Jiaxu and Jiachen.

The second scenario presents six manifestations of "Earth Qi yielding to Heaven Qi" (Diqi submitting to Tianqi):

This describes how insufficient Earth movement affects Heaven Qi. For example, in years like Yihai and Yisi, Metal movement (white qi) yields to the governing Heaven Qi of Terminal Yin Wind Wood, weakening wind power; in Guiyou and Guimao years, Fire movement (red qi) yields to Yang Brightness Dry Metal, halving dry conditions; while in Dingwei and Dingchou years, Wood movement (blue-green qi) yields to Greater Yin Damp Earth, introducing wind elements into damp climates.

The final concept of "Direct Correspondence Governing Heaven Qi" (Zhifu Sitian) refers to special years where Earth movement perfectly aligns with Heaven movement, creating twelve unique climatic correspondences. Here, "direct" (zhi) means identical to Heaven, while "correspondence" (fu) indicates perfect alignment. Such years exhibit extraordinary meteorological phenomena where Heaven and Earth qi move in complete synchrony.

This passage explains the twelve principles governing the correspondence between the Heavenly Stems and the Six Qi (Liuqi, the six climatic forces that govern annual weather patterns). Each case describes how the Qi of the Five Phases (Wuxing) interacts with celestial atmospheric phenomena during specific Heavenly Stem years.

For example, in the Bing-Wu year (associated with the Fire phase of the south), Lesser Yin Sovereign Fire (a hot climatic force among the Six Qi) governs the heavens. Here, Fire Qi merges with celestial Qi, manifesting as a pervasive crimson glow in the sky—a perfect alignment between the Virtue of Fire (De) and the Virtue of Heaven.

In the Yi-Hai year (associated with the Wood phase of the east), Jueyin Wood (the wind-wood force among the Six Qi) governs the heavens. When Wood Qi harmonizes with celestial Qi, a bluish-green mist rises like smoke, blending seamlessly with distant forests.

In the Ji-Wei year (associated with the Earth phase of the center), Greater Yin Earth (the damp-earth force among the Six Qi) governs the heavens. When Earth Qi unites with celestial Qi, yellow mists emerge from all directions, though they only play a supplementary role in the weather patterns.

In the Xin-You year (associated with the Metal phase of the west), Yangming Metal (the dry-metal force among the Six Qi) governs the heavens. When Metal Qi aligns with celestial Qi, it primarily assists in minor climatic adjustments.

In the Ren-Xu year (associated with the Water phase of the north), Greater Yang Water (the cold-water force among the Six Qi) governs the heavens. When Water Qi merges with celestial Qi, it mainly supports broader atmospheric transformations.

The text also mentions two special cases where the annual Qi cycle (Yun) coincides with the governing Qi of the heavens:

• In the Ding-Hai year, when Jueyin Wood governs the heavens and Wood dominates the annual Qi cycle, azure mists ascend, and wind patterns synchronize perfectly with celestial changes.
• In the Wu-Zi year, when Lesser Yin Sovereign Fire governs the heavens and Fire dominates the annual Qi cycle, the Virtue of Fire (De) aligns with the Virtue of Heaven, ensuring climatic manifestations mirror celestial phenomena without any conflict from the Five Phases' restraining cycles.

These correspondences reflect the ancient cosmological view of "Heaven and humanity resonating as one" (Tianren Xiangying), illustrating the intricate relationships between Heavenly Stems, the Five Phases, and the Six Qi—collectively shaping each year's climatic characteristics.

This passage explains the ancient Chinese medical theory of "Five Movements and Six Qi" (Wuyun Liuqi), which describes the patterns of climatic changes in different years. It primarily outlines twelve fundamental models of interaction between celestial phenomena and terrestrial energies:

When the "Qi Governing Heaven" (Sitian zhi qi) — the dominant energy influencing that year's climate — shares the same elemental attribute as the "Central Movement Qi" (Zhongyun zhi qi) circulating on earth (the actual climatic manifestation of the year), harmonious weather patterns emerge. For instance, in fire-dominant years (marked by red qi), the weather becomes exceptionally hot; in metal-dominant years (white qi), the climate turns extremely dry; in earth-dominant years (yellow qi), heavy rainfall and humidity prevail; while in water-dominant years (black qi), unusual coldness occurs.

However, celestial and terrestrial energies may sometimes counteract each other. For example, when the wood-associated "Jueyin" governs heaven (green qi) during an earth-movement year, the wood-overcoming-earth relationship leads to disrupted wind and rain patterns. When the fire-associated "Lesser Yin Sovereign Fire" (Shaoyin junhuo) governs heaven (red qi) during a metal-movement year, the fire-overcoming-metal dynamic causes extreme dryness and heat. Similarly, when the earth-associated "Greater Yin" (Taiyin) governs heaven (yellow qi) during a water-movement year, the earth-overcoming-water interaction results in excessive dampness.

These patterns were systematically categorized into twelve fundamental models. Ancient practitioners observed celestial phenomena to predict annual climatic characteristics and epidemic trends, adjusting health preservation and treatment methods accordingly. For instance, observing "red qi ascending uniformly" signaled the need to prevent heatstroke, while "black qi ascending uniformly" warned of extreme cold precautions.

This scripture discusses the twelve scenarios of "Shunhua Sitian" (Heavenly Conformity) in the Five Movements and Six Qi theory (ancient Chinese medical meteorology), describing the climatic characteristics and Five Phase interactions under different combinations of heavenly stems and earthly branches.

During the sixth Xin year coinciding with the Chou year, Taiyin Damp Earth (Earth phase) governs the heavenly qi, but in reality Water movement (Water phase) dominates. With Earth above and Water below, the normally flourishing yellow Earth qi becomes suppressed by the black Water qi.

In the seventh Geng year during the Shen year, Shaoyang Minister Fire (Fire phase) presides over the heavens, but Metal movement (Metal phase) actually dominates. Fire above and Metal below cause the red Fire qi to be restrained by white Metal qi, preventing the dry Metal qi from functioning properly. A similar situation occurs in the Geng-Yin year.

When the ninth Ding year meets the You year, Yangming Dry Metal (Metal phase) governs the heavens, but Wood movement (Wood phase) actually dominates. Metal above and Wood below result in white Metal qi suppressing blue-green Wood qi. Although Metal can generate dryness, the Wood qi ultimately weakens. The Ding-Mao year shows comparable circumstances.

In Wu years coinciding with Xu years, Taiyang Cold Water (Water phase) presides over the heavens, but Fire movement (Fire phase) actually dominates. Water above and Fire below means black Water qi suppresses red Fire qi, preventing the hot qi from manifesting properly. During the Wu-Chen year, summer heat becomes completely overwhelmed by cold qi.

The text then enumerates twelve "Shunhua" (Five Phase generation) scenarios:

During Gui years meeting Hai or Si years, Jueyin Wind Wood (Wood phase) governs the heavens while Fire movement (Fire phase) dominates. Wood generates Fire like a father caring for his son—the Wood qi above allows Fire movement to conform to heavenly will below.

In Jia years coinciding with Zi or Wu years, Shaoyang Sovereign Fire (Fire phase) presides over the heavens while Earth movement (Earth phase) dominates. Fire generates Earth—the Fire qi above enables Earth movement to conform to heavenly will below.

During Yi years meeting Chou or Wei years, Taiyin Damp Earth (Earth phase) governs the heavens while Metal movement (Metal phase) dominates. Earth generates Metal—the Earth qi above allows Metal movement to conform to heavenly will below.

In Jia years during Yin years, Shaoyang Minister Fire (Fire phase) presides over the heavens while Earth movement dominates. Fire generates Earth—the Fire qi above enables Earth movement to conform to heavenly will below.

These patterns illustrate the "parent-child" relationships of Five Phase generation (Wood→Fire→Earth→Metal). When the presiding heavenly qi can generate the annual movement qi, it creates the harmonious "Shunhua" state of conformity.

This scripture discusses the generative and controlling relationships of the Five Phases between the "Qi of Celestial Governance" (Si Tian Zhi Qi) and the "Qi of Central Movement" (Zhong Yun Zhi Qi). In Daoist theory of Five Movements and Six Qi, "Celestial Governance" refers to the heavenly Qi governing a given year, while "Central Movement" denotes the annual pattern of earthly Qi circulation.

First, the twelve auspicious scenarios: When the Qi of Celestial Governance (the "parent") generates the Qi of Central Movement (the "child")—such as Lesser Yang Minister Fire (Fire) governing generating Earth Movement (Earth), Yang Bright Metal (Metal) governing generating Water Movement (Water), or Great Yang Water (Water) governing generating Wood Movement (Wood)—this "parent generating child" relationship is called "Shun Hua" (harmonious transformation). It signifies balanced heaven-earth Qi interaction, indicating a favorable year.

Then, the twelve inauspicious scenarios: When the Five Phases relationship reverses, with the Qi of Central Movement (child) overcoming the Qi of Celestial Governance (parent)—such as Jueyin Wood (Wood) governing encountering Water Movement (Water), Lesser Yin Sovereign Fire (Fire) governing encountering Wood Movement (Wood), Great Yin Earth (Earth) governing encountering Fire Movement (Fire), or Lesser Yang Minister Fire (Fire) governing encountering Wood Movement (Wood)—this "child overpowering parent" dynamic is termed "Ni Hua" (adverse transformation). It indicates conflicting heaven-earth Qi that portends calamitous years.

The text particularly emphasizes that Central Movement Qi must "revere heaven" (align with Celestial Governance Qi) to be auspicious; otherwise, it violates celestial Dao and invites disasters. This theory of Five Phases interactions served as crucial Daoist wisdom for predicting annual fortunes and guiding health cultivation practices in ancient times.

This scripture discusses twelve instances of disharmony between celestial cycles (the natural order of heaven) and earthly cycles (the operation of the Five Phases). It primarily describes situations where "child qi" occupies the "parent position," disrupting the proper restraining relationships among the Five Phases and causing misalignment between heavenly and earthly energies.

Specifically:

• When Wood (parent) is below and Fire (child) is above, Fire qi suppresses Wood qi.
• When Earth (parent) is below and Metal (child) is above, Metal qi suppresses Earth qi.
• When Metal (parent) is below and Water (child) is above, Water qi suppresses Metal qi.

These scenarios all result in earthly qi failing to align with the movement of heavenly qi.

The text highlights twelve particular years (such as Yisi, Jisi, Guisi, etc.) in which one of the Five Phases is weakened and suppressed by its restraining counterpart. For example:

• Yisi Year: Metal's influence is insufficient and overcome by Fire.
• Jisi Year: Earth's influence is insufficient and overcome by Wood.
• Guisi Year: Fire's influence is insufficient and overcome by Water.
• Xinsi Year: Water's influence is insufficient and overcome by Earth.

In all these cases, celestial cycles (heavenly qi) and earthly cycles (Five Phases' movement) fail to harmonize. Only in specific years (such as Dingsi, Jichou, Yimao), when the Five Phases align with celestial cycles, can a state of heaven-earth coordination be achieved.

This passage reflects the Daoist principle of "correspondence between heaven and humanity," which holds that the movements of heaven and earth are intimately connected to the balance of the Five Phases within the human body. When the Five Phases in nature fall into disharmony, it disrupts the equilibrium of human health.

This scripture explains how the mutual conquest relationships among the Five Phases (Wood, Fire, Earth, Metal, Water) corresponding to the heavenly stems and earthly branches affect the operation of heaven and earth. When the elemental power corresponding to a particular year is insufficient, it becomes suppressed by its conquering phase, disrupting the harmonious flow of Qi (vital energy) between heaven and earth.

For example, in the year Ding-Mao, the heavenly stem Ding belongs to Wood, and the earthly branch Mao also corresponds to Wood. However, when Wood's power is deficient, it becomes constrained by Metal (since Metal conquers Wood). Though Wood's cyclical influence may barely persist, disharmonious disturbances already manifest between heaven and earth.

Similarly:

In Ji-Mao years, deficient Earth phase is conquered by Wood (Wood conquers Earth)

In Xin-Mao years, deficient Water phase is conquered by Earth (Earth conquers Water)

In Gui-Mao years, deficient Fire phase is conquered by Water (Water conquers Fire)

In Ding-Chou years, deficient Wood phase is conquered by Metal

In Yi-Chou years, deficient Metal phase is conquered by Fire (Fire conquers Metal)

In Xin-Chou years, deficient Water phase is conquered by Earth

In Gui-Chou years, deficient Fire phase is conquered by Water

However, the text concludes that when these conquering relationships recede, the Qi of heaven and earth can restore its equilibrium ("as the conflict withdraws and returns, balance is regained"). This reflects ancient Daoist theories using heavenly stems and earthly branches to calculate cosmic Qi movements, positing that Five Phase conquest causes celestial disharmony until the energetic field naturally rebalances itself.