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Taiji (Supreme Ultimate) differentiated, giving rise to Yin and Yang; the changes of Yin and Yang produced the Heavenly Stems and Earthly Branches. The combination of Heavenly Stems forms the Five Movements (Wu Yun), and the opposition of Earthly Branches forms the Six Qi (Liu Qi). The Five Movements are Wood, Fire, Earth, Metal, and Water.
The Six Qi are Wind, Fire, Summer Heat, Dampness, Dryness, and Cold. The Way of Heaven begins with Jia, and the Way of Earth begins with Zi. Heaven and Earth combined, thus it is called Jiazi. The Virtue of Heaven ends with Gui, and the Virtue of Earth ends with Hai. With Moral and Virtuous completion, thus it is called Guihai. Within this cycle, the numerical sequence follows one another, involving Principal Movement (Zhu Yun), Guest Movement (Ke Yun), Principal Qi (Zhu Qi), and Guest Qi (Ke Qi). The Principal Movement and Principal Qi remain unchanged for ten thousand generations, whereas the Guest Movement and Guest Qi shift annually. Let me elaborate: Jia and Yi belong to Eastern Wood, Bing and Ding to Southern Fire, Wu and Ji to Central Earth, Geng and Xin to Western Metal, Ren and Gui to Northern Water. Wood is the First Movement, Fire is the Second, Earth is the Third, Metal is the Fourth, and Water is the Fifth. The poem states: "At Great Cold, Wood Movement begins in the first position; three days before Qingming, Fire Movement resides in the second; three days after Mangzhong, Earth Movement arrives; six days after Liqiu, Metal Movement is applied; nine days after Lidong, Water Movement lies hidden, cycling endlessly as in ten thousand years." This is the Principal Movement. Jia combines with Ji to transform into Earth, Yi with Geng into Metal, Bing with Xin into Water, Ding with Ren into Wood, and Wu with Gui into Fire. In years of Jia and Ji, Earth Movement governs; in years of Yi and Geng, Metal Movement governs; in years of Bing and Xin, Water Movement governs; in years of Ding and Ren, Wood Movement governs; in years of Wu and Gui, Fire Movement governs. The poem states: "Jia and Ji transform to Earth, Yi and Geng to Metal; Bing and Xin to Water, Mu [Wood] to Ding and Ren; Wu and Gui to Fire, named the Five Movements, seeking generation at the year's start." This is the Guest Movement. For example, in a Jia-Ji year, Jia represents Earth Movement. The first month corresponds to Bing-Yin. Fire generates Earth, so the First Movement is Earth. Earth generates Metal, so the Second Movement is Metal. Metal generates Water, so the Third Movement is Water. Water generates Wood, so the Fourth Movement is Wood. Wood generates Fire, so the Fifth Movement is Fire. Each Movement dominates for seventy-two days. This is because Heavenly Stems are above and Yang, thus governing Movement. Yin and Mao belong to Spring, Wood. Si and Wu belong to Fire, Summer. Chen, Xu, Chou, and Wei belong to the four seasons, Earth. Shen and You belong to Autumn, Metal. Hai and Zi belong to Water, Winter. The First Qi is Wind, the Second is Fire, the Third is Summer Heat, the Fourth is Dampness, the Fifth is Dryness, and the Final Qi is Cold. The poem states: "Great Cold marks the beginning of Jueyin Qi; Spring Equinox, the Second Qi belongs to Shaoyin; Xiaoman, Shao Yang is the Third Qi; Great Heat, Taiyin Dampness departs; Autumn Equinox, Yangming Qi occupies the fifth; Minor Snow, Taiyang completes the sixth Qi." This is the Principal Qi. Zi opposing Wu is Shaoyin Ministerial Fire, Chou opposing Wei is Taiyin Damp Earth, Yin opposing Shen is Shaoyang Ministerial Fire, Mao opposing You is Yangming Dry Metal, Chen opposing Xu is Taiyang Cold Water, Si opposing Hai is Jueyin Wind Wood. In Zi-Wu years, Ministerial Fire governs; in Chou-Wei years, Damp Earth governs; in Yin-Shen years, Ministerial Fire governs; in Mao-You years, Dry Metal governs; in Chen-Xu years, Cold Water governs; in Si-Hai years, Wind Wood governs. The poem states: "In Zi-Wu years, Dry Metal is in Quan [subterranean/underground], Ministerial Fire faces and resides above. In Chou-Wei years, Cold Water moves beneath the earth, Damp Earth rules Tian [heavenly/superior] calming wind waves. In Yin-Shen years, Ministerial Fire conceives vitality, below pleased by Wind Wood rubbing together; in Mao-You, Chen-Xu, and Si-Hai years, Tian and Quan should exchange." This is the Guest Qi. For instance, in a Zi-Wu year, Shaoyin Ministerial Fire rules Tian (Superior), and Yangming Dry Metal rules Quan (Inferior/Subterranean). The Qi above moves right; Taiyin Damp Earth is the Left Intercalary Qi of Heaven, and Jueyin Wind Wood is the Right Intercalary Qi of Heaven, hence positioning them facing South. The Qi below moves left; Taiyang Cold Water is the Left Intercalary Qi of Earth, and Shaoyang Ministerial Fire is the Right Intercalary Qi of Earth, hence positioning them facing North. One Qi is below, one above; two on the right, two on the left. The Left Intercalary Qi of Earth is the First Qi; the Right Intercalary Qi of Heaven is the Second Qi; Tian (Superior) is the Third Qi; the Left Intercalary Qi of Heaven is the Fourth Qi; the Right Intercalary Qi of Earth is the Fifth Qi; Quan (Inferior) is the Final Qi. Each Qi dominates for sixty days. This is because Earth is below and Yin, thus governing Qi. Humans inherit the essence of Yin and Yang and are confined between Heaven and Earth; their Zang-Fu organs correspond to the Qi movements. When Qi movements accord, there is harmony; when they do not, there is rebellion. Guest Movement overlays Principal Movement; Principal Qi overlooks Guest Qi. Thus, heavenly times are uneven, and people's illnesses arise from this. Following the Qi movements and harmonizing Principal and Guest, preventing injury and infiltration, what disease could not be cured? Although, the previous theory is merely speculation by mathematicians after the Wei and Jin dynasties, similar to deducing divination or star charts. Some suffer illness due to this, and doctors treat illness due to this; I privately believe this is incorrect. Moreover, within heaven and earth, physical principles have constancy and variation. What Qi movements govern is constant; what differs from governance is variable. Constancy is like its original position; variability reaches everywhere but has specific indications. Thus, phenomena include Cong (Following), Ni (Reversal), Yin (Excess/Luxuriant), Yu (Stagnation), Sheng (Overcoming), Fu (Counteracting), Tai Guo (Excess), and Bu Ji (Deficiency). If Jueyin Wind Wood is in charge, gentle breezes are smooth, grass and trees flourish; this is called Cong. If the weather is clear and dry without wind; this is called Ni. If the sky is gloomy and hazy, flowing water does not freeze; this is called Yin. If strong winds break trees, clouds and objects are chaotic; this is called Yu. If mountains and marshes scorch and dry, grass and trees yellow and fall; this is called Sheng. If great heat burns and scorches, mosquitoes and locusts cause disaster; this is called Fu. If mountains collapse and earthquakes occur, haze and dust frequently arise; this is called Tai Guo. If gloominess is endless, dense clouds spread during the day; this is called Bu Ji. Often, within a few miles or within a single day, climate is uneven, and corresponding signs are entirely different. Diseases arise according to these responses. Treatment methods should be integrated and combined, without asking about Qi movements. Furthermore, each Qi movement governs a specific time. When it is its proper time, it is Principal, ruling Tian. When it is not its proper time but its Qi appears, it is Guest. Once Guest Qi acts, Principal Qi hides and becomes Quan. It is advisable to comprehend heavenly times. If heavenly times prevail, abandon human illness and follow heavenly timing; if human illness prevails, abandon heavenly timing and follow human illness. Use hot remedies avoiding hot times, use cold remedies avoiding cold times. The Classic says: "First must be the annual Qi, do not violate the Harmony of Heaven." This is the meaning, which aligns with nourishing Yin in Spring and Summer, and nourishing Yang in Autumn and Winter. Therefore, it is said: "One who does not know the addition of the year and the prosperity or decline of Qi cannot be a physician." Mere months, years, Heavenly Stems, and Earthly Branches, combined and opposed, are identical throughout the world, representing unchanging seasonal phenomena. To claim understanding of Qi movements based on this, while calculating animal omens and calendars to determine life and death for patients, is no different from looking at the sky through a tube or measuring the sea with a gourd! Those who do not rigidly adhere to Qi movements, but whose understanding of Qi movements tacitly agrees with the central principles (Yuan Zhong), may discuss the infinite wonders of Taiji and the changes of Yin and Yang.