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The Five Phases (Wu Xing) take form on earth, manifesting as Metal, Wood, Water, Fire, and Earth; in heaven, they manifest as Qi. There are six types of Qi, which constitute the primal Qi of heaven. These are subsequently supported by the Three Yin and Three Yang meridians (Shaoyin Ministerial Fire, Taiyin Damp Earth, Jueyin Wind Wood, Shaoyang Ministerial Fire, Taiyang Cold Water, Yangming Dryness Metal), referred to as the Six Qi (Liu Qi). Each possesses a specific transformational nature.

The transformation of Wood manifests as Wind, governing Spring. The transformation of Sovereign Fire (Jun Huo) manifests as Heat, governing late Spring and early Summer, issuing commands of warmth and gentleness, corresponding to the virtue of the Sovereign. The transformation of Ministerial Fire (Xiang Huo) manifests as Summer Heat, governing Summer, where intense heat prevails. The transformation of Metal manifests as Coolness and Dryness, governing Autumn, where clear and cool air prevails. (White Dew represents clear Qi; Metal corresponds to the Heavenly Stems Geng and Xin. Xin is the spouse of Bing Fire and carries fire-like Qi, hence it manifests as Dryness. After prolonged rain, if the west wind rises and the sky clears, this is an omen of Dryness; if the west wind brings rain, it indicates a struggle between Dryness and Dampness, after which the weather will naturally clear.) The transformation of Water manifests as Cold, governing Winter, where severe cold prevails. The transformation of Earth manifests as Dampness and Rain, governing Long Summer (the sixth lunar month). Earth is born from Fire, grows during Summer, and when its central Qi is established and prosperous, the soil becomes moist and sultry, allowing Dampness to transform. (As the Classics state: "Earthly Qi rises to become Clouds, Heavenly Qi descends to become Rain. Rain originates from Earthly Qi, Clouds originate from Heavenly Qi." Thus, the transformation of Earth and Rain is revealed.)

Generally, the warmth of Spring, summer heat of Summer, coolness of Autumn, and cold of Winter are all the upright Qi of Heaven and Earth (the commanding influence of the Six Qi's transformations). If the Guest Qi (Ke Qi) moves through the Main Transport (Zhu Yun), there will naturally be differences in reversal,順逆 (shun ni), excess, and dominance. Therefore, climatic conditions vary; how can they be discussed in a fixed manner? The climate of Yin-Yang and the Four Seasons begins in the middle months (Zhong Yue) and peaks in the final months (Ji Yue). Thus, the *Classics* state: "There is a difference of thirty degrees plus some remainder." It also states that the use of Qi's waxing and waning lies in the Four Corners (Si Wei). The Four Corners refer to the four seasonal months of Chen, Xu, Chou, and Wei. Specifically, Spring Qi begins in the second month and reaches peak warmth in the third month; Summer Qi begins in the fifth month and reaches peak heat in the sixth month; Autumn Qi begins in the eighth month and reaches peak coolness in the ninth month; Winter Qi begins in the eleventh month and reaches peak cold in the twelfth month. Thus, the differentiation of Qi is clear. However, in the fifth month at Summer Solstice, although Yin Qi arises, it is excessively hot; in the eleventh month at Winter Solstice, although Yang Qi arises, it is excessively cold. This is because Qi generates from below and pushes upward. Therefore, when Yin Qi arises, Yang Qi ascends and becomes hotter; when Yang Qi arises, Yin Qi ascends and becomes colder. That well water is cool in summer and warm in winter serves as verification of this principle.