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The *Da Lun of the Six Yuan Zheng Ji* states: The transformation of the Five Movements (Wu Yun, 五运) may follow the Heavenly Qi (Tian Qi, 天气), oppose the Heavenly Qi, follow the Heavenly Qi while opposing the Earthly Qi (Di Qi, 地气), or follow the Earthly Qi while opposing the Heavenly Qi. They may be harmonious (Xiang De, 相得) or disharmonious (Bu Xiang De, 不相得). It further states: By establishing the year first to clarify its Qi dynamics, and understanding the numerical operations of Metal, Wood, Water, Fire, and Earth, as well as the transformative influences of Cold, Heat, Dryness, Dampness, Wind, and Fire, the patterns of Heaven can be observed, and the diseases of the people can be regulated. This passage uses symbols like clothing and artifacts to indicate that the transformations of the Five Movements have fixed constants, and the interactions between Guest and Host movements have favorable and unfavorable sequences.

Generally, the Six Qi (Liu Qi, 六气) are divided into Host (Zhu, 主) and Guest (Ke, 客); similarly, the Five Movements also have Host and Guest components. Since the Six Qi are divided into six stages (Liu Bu, 六步), how could the Qi of the Five Movements be governed by only one Host movement for a whole year, leaving the other four useless and inactive in generation and transformation? Therefore, besides the Guest Movement of each year, there is always a Host Movement (Zhu Yun, 主运) for that year, which begins with Jue (Jiao, 角) and proceeds sequentially downwards. For instance, Wood governs the Spring season and corresponds to Jue; since Wood generates Fire, Fire follows next, governing the Summer season and corresponding to Zhi (Zheng, 征); since Fire generates Earth, Earth follows next, governing the Late Summer season and corresponding to Gong (Gong, 宫); since Earth generates Metal, Metal follows next, governing the Autumn season and corresponding to Shang (Shang, 商); since Metal generates Water, Water follows next, governing the Winter season and corresponding to Yu (Yu, 羽). Each year consists of 365 days and 25 ke (a unit of time). Dividing this by five, each movement accounts for 73 days and 5 ke (the mention of 72 days refers to a simplified count of 360 days). This aligns with the six stages of the Host Qi, all starting from the Great Cold solar term, differing only in that the Yearly Qi is divided into Yin and Yang, while the Host Movement distinguishes between Shao (Minor/Xiao, 少) and Tai (Major/Da, 太).

For example, in a Jia year, which is Yang Earth, the operation belongs to Tai Gong. Tracing back to the initial movement's Jue note, the one generating Tai Gong is Shao Zhi, and the one generating Shao Zhi is Tai Jue. Thus, the Host Movement of a Jia year begins with Tai Jue and ends with Tai Yu through the mutual generation of Shao and Tai. In a Ji year, which is Yin Earth, the operation belongs to Shao Gong. Tracing back to the initial movement's Jue note, the one generating Shao Gong is Tai Zhi, and the one generating Tai Zhi is Shao Jue. Thus, the Host Movement of a Ji year begins with Shao Jue and ends with Shao Yu, also through the mutual generation of Shao and Tai. Similarly, in a Yi year, which is Yin Metal, the operation belongs to Shao Shang. Tracing back to the initial movement's Jue note, the one generating Shao Shang is Tai Gong, the one generating Tai Gong is Shao Zhi, and the one generating Shao Zhi is Tai Jue. Thus, the Host Movement of a Yi year begins with Tai Jue and ends with Tai Yu. In a Geng year, which is Tai Shang, tracing back to Jue leads to Shao Jue, ending with Shao Yu. The remaining years follow this pattern. The Qi of the Host Movement must invariably begin with Jue and end with Yu, remaining constant, changing with the seasonal transitions to serve as the regular command for each year.