太阴司天，太溪绝，死不治。
少阳司天，天府绝，死不治。
阳明司天，太冲绝，死不治。
太阳司天，神门绝，死不治。
夫五运六气，乃天地阴阳营运升降之常也。五运流行，有太过不及之异；六气升降，则有逆从胜复之
差。凡不合于德化政令者，则为变眚，皆能病患，故谓之时气。一岁之中病症相同者，五运六气所为之
病也。（《纲目》）
《内经》曰∶不知年之所加，气之盛衰，虚实之所起，不可以为工矣。王冰以为四时运气尚未该通，
人病之由，安能精达？夫运有五而气有六，六气化者，寒、暑、燥、湿，风、火也，然又有君火、相火之分
焉。木之化曰风，主于春；君火之化曰热，主于春末夏初；相火之化曰暑，主于夏；金之化曰燥，主于秋；
水之化曰寒，主于冬；土之化曰湿，主于长夏即六月也。天之气，始于少阴，终于厥阴，此少阴标，厥阴终
也。地之气，始于厥阴木，而终于太阳水。故天之六气，反合于地之十二支，以五行正化、对化为其绪，
则知少阴司子午，太阴司丑未，少阳司寅申，阳明司卯酉，太阳司辰戌，厥阴司巳亥，此天气始终之因也。
地之气，反合于天之四时，则厥阴风木主春，少阴君火主春末夏初，少阳相火主夏，太阴湿土主长夏，阳
明燥金主秋，太阳寒水主冬，此地气始终之因也。夫四时寒暄之序，加以六气司化之令，岁岁各异。凡
春温、夏热、秋凉、冬寒，皆天地之正气；如春应温而反寒，夏应热而反凉，秋应凉而反热，冬应寒而
反温，皆四时不正之气也。天有不正之气，人即有不正之疾。疫症之来，有其渐也，流行传染，病如一辙，
苟不参通司天大运，主气小运，受病之由，按经络源流而施治，焉能应手取效？予每遇此症，静心穷理，
格其所感之气，随症施治，无不效若影响。然用药必须过峻，数倍前人，或有议其偏而讥其妄者，予
亦不过因所阅历，聊以尽吾心耳！至于世之褒贬，悉听悠悠之口而已。
In years when Taiyin (Taiyin Wet Earth) governs the Heaven, if the Taixi pulse (Yuan-Source point of Foot-Shaoyin Kidney Meridian) is severed, it is a death syndrome and cannot be cured.
In years when Shaoyang (Shaoyang Ministerial Fire) governs the Heaven, if the Tianfu pulse (acupoint of Hand-Taiyin Lung Meridian) is severed, it is a death syndrome and cannot be cured.
In years when Yangming (Yangming Dry Metal) governs the Heaven, if the Taichong pulse (Yuan-Source point of Foot-Jueyin Liver Meridian) is severed, it is a death syndrome and cannot be cured.
In years when Taiyang (Taiyang Cold Water) governs the Heaven, if the Shenmen pulse (Yuan-Source point of Hand-Shaoyin Heart Meridian) is severed, it is a death syndrome and cannot be cured.
The Five Movements (Wu Yun) and Six Qi (Liu Qi) are the normal patterns of operation, ascent, and descent of Yin and Yang in Heaven and Earth. The circulation of the Five Movements has differences in excess (Tai Guo) and deficiency (Bu Ji); the ascent and descent of the Six Qi have variations in rebellion, compliance, overcoming, and retaliation. Anything that does not conform to the normal rules of Virtue (De), Transformation (Hua), Administration (Zheng), and Order (Ling) is termed Bian Sheng (abnormal disaster/variation), which can all cause illness; thus, it is called Shi Qi (Seasonal Qi). Diseases with identical symptoms within a year are illnesses caused by the Five Movements and Six Qi. (From *Ben Cao Gang Mu*)
The *Huang Di Nei Jing* states: "If one does not know the addition of the year's stem-branch, the prosperity and decline of Qi, and the origin of deficiency and excess, one cannot serve as a skilled physician." Wang Bing believed that if one has not thoroughly understood the Four Seasons' Yun-Qi, how could one precisely comprehend the causes of human disease? There are five Movements and six Qi. The Six Qi transform into Cold, Heat, Dryness, Dampness, Wind, and Fire. However, there is also a distinction between Jun Fire (Monarch Fire) and Xiang Fire (Ministerial Fire). The transformation of Wood is called Wind, governing Spring; the transformation of Jun Fire is called Heat, governing late Spring and early Summer; the transformation of Xiang Fire is called Shu (Summer Heat), governing Summer; the transformation of Metal is called Dryness, governing Autumn; the transformation of Water is called Cold, governing Winter; the transformation of Earth is called Dampness, governing Chang Xia (Long Summer), i.e., the sixth month. The Qi of Heaven begins with Shaoyin and ends with Jueyin; this indicates Shaoyin as the mark/beginning and Jueyin as the end. The Qi of Earth begins with Jueyin Wood and ends with Taiyang Water. Therefore, the Six Qi of Heaven correspond inversely to the Twelve Earthly Branches of Earth, using the proper transformations (Zheng Hua) and opposite transformations (Dui Hua) as clues. Thus, we know that Shaoyin governs Zi and Wu years, Taiyin governs Chou and Wei years, Shaoyang governs Yin and Shen years, Yangming governs Mao and You years, Taiyang governs Chen and Xu years, and Jueyin governs Si and Hai years. This is the reason for the beginning and end of Heavenly Qi. The Qi of Earth corresponds inversely to the Four Seasons of Heaven: Jueyin Wind-Wood governs Spring, Shaoyin Jun-Fire governs late Spring and early Summer, Shaoyang Xiang-Fire governs Summer, Taiyin Wet-Earth governs Chang Xia, Yangming Dry-Metal governs Autumn, and Taiyang Cold-Water governs Winter. This is the reason for the beginning and end of Earthly Qi. The sequence of cold and warmth in the four seasons, combined with the commands of the Six Qi governing and transforming, varies from year to year. Generally, Spring Warmth, Summer Heat, Autumn Coolness, and Winter Cold are the Righteous Qi (Zheng Qi) of Heaven and Earth. If Spring should be warm but turns cold, Summer should be hot but turns cool, Autumn should be cool but turns hot, and Winter should be cold but turns warm, these are all the Unrighteous Qi (Bu Zheng Zhi Qi) of the four seasons. When Heaven has Unrighteous Qi, humans will have Unrighteous diseases. The onset of epidemic fevers (Yi Zheng) is gradual; through circulation and transmission, the pathology follows the same pattern. If one does not penetrate the Great Movement of the Governing Heaven (Si Tian Da Yun), the Primary Qi and Minor Movement (Zhu Qi Xiao Yun), and the cause of the disease, and treat according to the source flow of meridians, how can one achieve immediate efficacy? Whenever I encounter such syndromes, I calm my mind and exhaustively investigate the principles, analyzing the Qi contracted, and treating according to the syndrome. There is no case where the effect is not as immediate as an echo or shadow. However, the medication used must be excessively harsh, several times the dosage of predecessors. Some may criticize it as biased or mock it as absurd. I merely act according to my experience to fulfill my conscience. As for the praise and blame of the world, I leave them to idle talk.