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Yunqi (Five Movements and Six Qi) theory is used to comprehend the principles of Yin and Yang in Heaven and Earth, clarify the mechanism of the rise and fall of the Five Phases (Wu Xing), examine the cold and warmth of climatic conditions, observe the deficiency and excess of diseases among the people, deduce the methods of addition/subtraction and tonification/sedation, and apply remedies of cold, heat, warm, and cool natures. Therefore, it is said: "To treat seasonal diseases without understanding Yunqi is like crossing a sea without knowing where the ferry is." This statement is indeed true! Now, following the diagrams and formulas of former sages, I have extracted their essentials so that one may grasp the entirety at a glance.

Regarding the theory of Yunqi, the *Neijing* (Inner Canon) discusses it in detail. Humans exist within the intersection of Qi between Heaven and Earth, circulating mutually with them. If one does not establish the year to clarify its specific Qi, how can one know which tonifying or sedating herbs to use when treating diseases? However, Yunqi must be understood, yet it sometimes proves accurate and sometimes inaccurate. Why is this? Because the waxing and waning of Yin and Yang, and the alternation of cold and heat, may deviate from the norm. Those who understand can adapt flexibly; how can one rigidly adhere to fixed rules as if playing a zither with glued bridges or searching for a steed by a picture? Furthermore, when seasonal Qi circulates, some fall ill while others do not. This is because where pathogenic factors gather, the body's Qi is necessarily deficient; thus, those who are deficient are susceptible, while those who are solid find it difficult for pathogens to enter. Additionally, there is family transmission. Generally, when someone in the household is ill, accompanied by worry and distress leading to reduced food intake, the Yuan Qi (Original Qi) becomes weak. Proximity to the patient allows one to inhale the pathogenic Qi through the nose and mouth.

I speculate on the principles of climate, finding that learners often struggle to comprehend them. Therefore, I now map the Five Movements to the years indicated by the Ten Heavenly Stems, and arrange the Six Qi as the phases of the Si Tian (Chief Qi). Distinguishing between Nan Zheng (Southern Polarity) and Bei Zheng (Northern Polarity) serves as the master key for medication. I have annotated each year of the sixty-year Jiazi cycle, enabling learners to grasp and integrate the knowledge at a single glance.

Years of Jia and Ji correspond to Earth Movement; Years of Yi and Geng correspond to Metal Movement; Years of Ding and Ren correspond to Wood Movement; Years of Bing and Xin correspond to Water Movement; Years of Wu and Gui correspond to Fire Movement.

Years of Zi and Wu correspond to Shao Yin Jun Huo (Lesser Yin Sovereign Fire); Years of Chou and Wei correspond to Tai Yin Shi Tu (Greater Yin Damp Earth); Years of Yin and Shen correspond to Shao Yang Xiang Huo (Lesser Yang Minister Fire); Years of Mao and You correspond to Yang Ming Zao Jin (Yang Brightness Dry Metal); Years of Chen and Xu correspond to Tai Yang Han Shui (Greater Cold Water); Years of Si and Hai correspond to Jue Yin Feng Mu (Jue Yin Wind Wood).

The Earth Movement of Jia and Ji years belongs to Nan Zheng (Southern Polarity). Earth resides in the center, and the Sovereign faces South to rule; the other four Movements serve as ministers facing North to receive orders, hence the distinction.