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The Five Movements and Six Qi were the means by which the sages of antiquity contemplated the Three Powers (Heaven, Earth, and Humanity) to assist in the transformation and nourishment of all things. Therefore, what is positioned in Heaven manifests as Astronomy; what is positioned on Earth manifests as Geography; and what connects with the changes in human vitality manifests as Human Affairs. However, the Way of Heaven has differences in the degree of Yin and Yang; Geography has variations in elevation; the arrival of Qi has distinctions in timing; and the periods of human longevity, birth, and growth are subject to changes of increase/decrease, fullness/emptiness. These factors are interwoven and complex above and below, and cannot be determined by fixed numerical calculations alone. As for the convergence of the numbers five and six, and the dates marking the end of cycles, calculating them via water clocks and fractional divisions merely outlines their general principles. How could one predict in advance the sequence of Qi's arrival or the depression and eruption of victorious and retaliatory Qi? Thus it is said: "That which can be counted is the Yin and Yang within humanity; the Yin and Yang of Heaven and Earth cannot be deduced by numbers but are revealed through phenomena." Phenomena are the beginning of divination and observation, the source from which the Dao arises, and thus must be thoroughly understood.

Now, Heaven displays phenomena, Earth forms shapes, the Seven Luminaries (Sun, Moon, and five planets) traverse the void, and the Five Elements adhere to the Earth. Earth serves to carry and generate various forms of life, while the Void serves to display the essence and Qi corresponding to Heaven. The movement of form and essence is like the relationship between roots and branches; therefore, when form is robust, essence is robust, and when form declines, essence declines. The brightness or diminution of the five planets allows one to divine whether the Five Movements are excessive or deficient. Currently, the Way of Earth is substantial (Shi), while the Way of Heaven is empty/hollow (Xu). Substantiality is where Qi resides; emptiness is where color depends upon. When the Five Qi respond below, the Five Colors manifest above. Once the longitude and latitude of Heaven are established, the arrival of the Five Qi can be divined.

Earth lies beneath humans, within the Great Void, supported by the Great Qi. Dryness dries it, Heat steams it, Wind agitates it, Moisture moistens it, Cold solidifies it, and Fire warms it. Thus, Cold and Wind are below, Dryness and Heat are above, Moisture is in the middle, and Fire moves among them. Cold and Heat cycle six times entering into this system, allowing the Void to transform and generate. Therefore, the states of smoke, dust, clouds, and celestial objects, as well as the appearances of mountains, rivers, grass, and trees, can all be used for divination. Regarding geography, there are high and low places, and differences in the abundance of Yin and Yang. In the highest places, Yin Qi is always present; in the lowest places, Yang Qi is always present, leading to different divinatory outcomes based on elevation. Furthermore, Spring Qi begins in the East, Summer Qi in the South, Autumn Qi in the West, and Winter Qi in the North. Their movement has reversals and順逆 (smooth/reverse), and their arrival has delays and speeds, resulting in different divinatory outcomes for upper/lower and left/right positions. These are all instances where form and essence necessarily manifest subtle signs into obvious effects, proving true without error.

Therefore, the ancient Sages looked up to observe Astronomy, looked down to examine Geography, and in between understood Human Affairs, thereby establishing the discipline of the Divine Spirit and accomplishing the function of transformation. Modern scholars seek Yin and Yang within the pairing of Heavenly Stems and Earthly Branches, and debate victory and defeat at the positions of Host and Guest additions. When these methods fail, they claim that ancient texts are unreliable. Is this the fault of the books? While collating Lou Ying's *Medical Outline* (*Yixue Gangmu*), I noticed a supplementary note on Five Movements and Six Qi at the end. Although his intention was diligent, he still omitted the ancient methods of divination and observation. Therefore, drawing upon the principles of the *Neijing* (Inner Canon), I have compiled fifteen chapters on divination and observation, titled *Supplementary Omissions on Divination and Observation of Five Movements and Six Qi*, to continue where Lou's work left off.

Recorded by Shao Bian, courtesy name Weiyuan, of Xuansha, Lou Dong, in the late spring month of the Yichou year of the Jiajing era.