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*Ling Shu (Spiritual Pivot) · Jiu Gong Ba Feng Chapter* states: Tai Yi (Taiyi, the deity of the annual cycle) usually resides in Ye Zhe Palace (Leaf Stagnation Palace) for forty-six days starting from the Winter Solstice. The next day, it resides in Tian Liu Palace (Heavenly Retention Palace) for forty-six days; the following day, in Cang Men Palace (Granary Gate Palace) for forty-six days; the next day, in Yin Luo Palace (Yin Luo Palace) for forty-five days; the next day, in Tian Gong Palace (Heavenly Palace) for forty-six days; the next day, in Xuan Wei Palace (Mysterious Submission Palace) for forty-six days; the next day, in Cang Guo Palace (Granary Fruit Palace) for forty-six days; the next day, in Xin Luo Palace (New Luo Palace) for forty-five days; and on the ninth day, it returns to Ye Zhe Palace, marking another Winter Solstice.

The daily journey of Tai Yi is as follows: On the day of the Winter Solstice, it resides in Ye Zhe Palace. Counting from one location to nine, it then returns to the first, always continuing in this manner, ending and beginning anew. When Tai Yi shifts its position, heaven must respond with wind and rain. If there is wind and rain on that day, it is auspicious, indicating a good harvest, peace among the people, and fewer illnesses. If the wind and rain come early, there will be excessive rain; if they come late, there will be excessive drought.

If there is an anomaly when Tai Yi is present on the day of the Winter Solstice, the omen applies to the ruler; if on the day of the Spring Equinox, it applies to the chancellor; if on the day of the Central Palace, it applies to officials; if on the day of the Autumn Equinox, it applies to generals; and if on the day of the Summer Solstice, it applies to the common people. By "anomaly," it means that on the days Tai Yi resides in the five palaces, strong winds break trees and scatter sand and stones. One should predict nobility or baseness based on what each palace governs, and observe the direction from which the wind comes to make divinations.

Wind coming from the direction where Tai Yi resides is called *Shi Feng* (Solid Wind), which promotes growth and nourishes all things. Wind coming from the opposite direction behind Tai Yi is called *Xu Feng* (Empty Wind), which harms people, promoting killing and harm. Carefully monitoring and avoiding Xu Feng, the sages said to avoid *Xu Xie* (Empty Evils), just as one avoids arrows and stones, so that evil cannot harm. This is what is meant.

Tai Yi is the spirit of Tai Sui (Grand Duke Jupiter), having distinctions between staying and moving. Starting from the Winter Solstice, it stays in Kan Palace (Water Palace); the next day, it moves through Gen Palace (Mountain Palace), passing through Zhen Palace (Thunder Palace) to Xun Palace (Wind Palace); on the fifth day, it tours the Central Palace; on the sixth day, it tours Li Palace (Fire Palace), passing through Kun Palace (Earth Palace) to Dui Palace (Lake Palace); on the ninth day, it tours Qian Palace (Heaven Palace), completing one cycle; on the tenth day, it remains in Kan Palace. The next day, it again tours Gen Palace, cycling endlessly. Upon the Start of Spring, Tai Yi relocates to Gen Palace, the next day tours Zhen Palace, passing through Xun Palace to Li Palace; on the fifth day, it tours the Central Palace; on the sixth day, it tours Kun Palace, passing through Dui Palace to Qian Palace; on the ninth day, it tours Kan Palace, completing one cycle; on the tenth day, it remains in Gen Palace. The next day, it continues touring as before. Thus, following the solar terms to relocate and touring daily, until it relocates to Qian Palace, a full year has passed, reaching the Winter Solstice again, at which point the Tai Sui Spirit of the next year resides in Kan Palace. By checking the dates of solar terms and observing the palace where the Tai Sui Spirit resides, one can divine the qi of wind, rain, cold, and heat to verify auspiciousness or inauspiciousness, as stated in the classic text.

For example, when Tai Yi resides in Kan Palace, Li, Kun, Dui, and Qian are considered the rear, while the Center, Xun, Zhen, and Gen are the front; when Tai Yi resides in the Central Palace, Kan, Gen, Zhen, and Xun are the rear, while Li, Kun, Dui, and Qian are the front; when Tai Yi resides in Li Palace, the Center, Qian, Dui, and Kun are the front, while Xun, Zhen, Gen, and Kan are the rear. The rest can be deduced similarly. Winds coming from the front are *Shi Feng* (Solid Wind); winds coming from the direction where Tai Yi resides are *Zheng Feng* (Proper Wind); winds coming from the rear are *Xu Feng* (Empty Wind) and *Ze Xie* (Thieving Evil), which cause harm and death. Therefore, the sages avoid them as they would avoid arrows and stones.

Thus, when Tai Yi moves to stand in the Central Palace, it faces the Eight Winds to divine auspiciousness and inauspiciousness. Wind coming from the south is named *Da Ruo Feng* (Great Weak Wind). When it injures people, it internally settles in the Heart and externally affects the vessels, with its qi being hot. Wind coming from the southwest is named *Mou Feng* (Stratagem Wind). When it injures people, it internally settles in the Spleen and externally affects the muscles, with its qi being weak. Wind coming from the west is named *Gang Feng* (Rigid Wind). When it injures people, it internally settles in the Lungs and externally affects the skin, with its qi being dry. Wind coming from the northwest is named *Zhe Feng* (Breaking Wind). When it injures people, it internally settles in the Small Intestine and externally affects the Hand Taiyang Vessel. If the vessel qi is exhausted, it overflows; if blocked, it becomes obstructed, leading to sudden death. Wind coming from the north is named *Da Gang Feng* (Great Rigid Wind). When it injures people, it internally settles in the Kidneys and externally affects the bones and the *Lv Jin* (back muscles) of the shoulders and back, with its qi being cold. Wind coming from the northeast is named *Xiong Feng* (Auspicious/Fierce Wind - contextually fierce here). When it injures people, it internally settles in the Large Intestine and externally affects the bilateral hypochondriac axillary bones and down to the limb joints. Wind coming from the east is named *Ying Er Feng* (Infant Wind). When it injures people, it internally settles in the Liver and externally affects the tendon connections, with its qi causing bodily dampness. Wind coming from the southeast is named *Ruo Feng* (Weak Wind). When it injures people, it internally settles in the Stomach and externally affects the muscles, with its qi causing heaviness. These eight winds can only cause disease when they come from empty directions. When three types of "deficiency" combine, sudden illness and death occur. With two solidities and one deficiency, the disease manifests as strangury, emaciation, or alternating chills and fever. Treading on wet ground causes *Wei* syndrome (flaccidity). Therefore, the sages avoid wind as they would avoid arrows and stones. If there are three deficiencies and one is partially struck by evil wind, it results in falling/collapsing or hemiplegia.

This section further clarifies the principle of distinguishing diseases caused by the Eight Winds on the day Tai Yi resides in the Central Palace. Since wind comes from the Bagua (Eight Trigrams) directions, the organs and viscera it injures also correspond to these directions. As the Bagua possess Five Element qi, changes in qi form diseases. However, this discusses general principles. All classics discussing Yin-Yang, Five Elements, and Bagua employ flexible methods with infinite variations. One must understand their comprehensive and profound logic to apply them correctly; otherwise, rigid interpretation leads to confusion. The *Xu Feng* (Empty Wind) coming from the rear harms people severely. If accompanied by a hollow moon phase and human physical deficiency, this is called the convergence of three deficiencies, leading to sudden illness and death. If there are two solidities and one deficiency, or two deficiencies and one solidity, the disease severity varies but does not necessarily lead to sudden death. If the three deficiencies converge without causing sudden death, but evil wind strikes partially, it inevitably leads to falling and hemiplegia. Therefore, the sages avoid *Xu Feng* as they would avoid arrows and stones.