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[Diagram of the Six Qi of Heaven and Earth]

The *Tianyuan Ji Lun* (Treatise on the Great Principle of Heavenly Origins) states: The Five Movements (Wu Yun) and Yin-Yang are the Dao (Way/Law) of Heaven and Earth. It further states: In Heaven, it manifests as Qi (vital energy); in Earth, it manifests as Form (material structure). When Form and Qi interact, all things are transformed into existence. It also states: Spirit in Heaven is Wind, in Earth it is Wood; Spirit in Heaven is Heat, in Earth it is Fire; Spirit in Heaven is Dampness, in Earth it is Earth; Spirit in Heaven is Dryness, in Earth it is Metal; Spirit in Heaven is Cold, in Earth it is Water. The combination of the Six Qi with the Three Yin and Three Yang meridians, when analyzed separately, indicates that the transformation of Heaven and Earth involves both Qi and Form; when analyzed collectively, it reveals that the principle of Yin-Yang dictates that the Biao (Branch/Manifestation) stems from the Ben (Root/Essence). (Regarding Ben and Biao, the Six Qi constitute the Ben, while the Three Yin and Three Yang constitute the Biao. A diagram illustrating Ben, Biao, and Zhong Qi [Middle Qi], can be found in Volume 4 later.) For instance, regarding the host Qi (Zhu Qi) governing the four seasons: Spring belongs to Wood and represents Wind Transformation; early Summer belongs to Ministerial Fire (Jun Huo) and represents Heat Transformation; mid-Summer belongs to Ministerial Fire (Xiang Huo) and represents Summer-Heat Transformation; late Summer belongs to Earth and represents Dampness Transformation; Autumn belongs to Metal and represents Dryness Transformation; Winter belongs to Water and represents Cold Transformation. These are the normal patterns of the six transformations. If they do not deviate from these norms, it is referred to as "being in its proper position constitutes Zheng (Correctness/Uprightness)." Conversely, if the guest Qi (Ke Qi) exhibits fluctuations in abundance or deficiency, and follows the principles of reversal or compliance, then Si Tian (Heavenly Stems/Sky Master) governs the upper region, Zai Quan (Earthly Branches/Well Spring) governs the lower region, and the four interstitial Qi on the left and right each have their specific authority. They interact at different times to combine, representing the variations of the six transformations. These variations are unpredictable, hence referred to as "not being in its proper position constitutes Xie (Evil/Pathogenic factor)." Therefore, Zheng (Correct Qi) results in virtuous transformations and administrative orders, whereas Xie (Pathogenic Qi) results in disasters and injuries. When Qi is excessive, its arrival is slow and enduring; when Qi is deficient, its arrival is violent and fleeting. All such variations as overacting, counter-restriction, mutual restriction, and mutual retaliation are undoubtedly caused by the transformative Qi of Heaven and Earth's Six Qi!

[Diagram of Normal and Opposite Transformations of the Six Qi]

The Six Qi circulate through the upper, lower, left, and right directions to execute the commands of Heaven, while the Twelve Earthly Branches divide solar terms and days to govern the transformations of Earth. However, when applying the Six Qi to the Twelve Earthly Branches, there are distinctions between Zheng Hua (Normal Transformation) and Dui Hua (Opposite/Counter Transformation). For example, Jue Yin (Liver/Gallbladder) governs the years of Si and Hai because Jue Yin belongs to Wood, and Wood originates in Hai; thus, its Normal Transformation occurs in Hai, and its Opposite Transformation occurs in Si. Shao Yin (Heart/Kidney) governs the years of Zi and Wu because Shao Yin is Ministerial Fire (Jun Huo), occupying the southern Li trigram position; thus, its Normal Transformation occurs in Wu, and its Opposite Transformation occurs in Zi. Tai Yin (Spleen/Stomach) governs the years of Chou and Wei because Tai Yin belongs to Earth and occupies the center, flourishing in the southwestern Wei palace; thus, its Normal Transformation occurs in Wei, and its Opposite Transformation occurs in Chou. Shao Yang (Sanjiao/Gallbladder) governs the years of Yin and Shen because Shao Yang is Ministerial Fire (Xiang Huo), subordinate in status to Jun Huo, and Fire originates in Yin; thus, its Normal Transformation occurs in Yin, and its Opposite Transformation occurs in Shen. Yang Ming (Large Intestine/Stomach) governs the years of Mao and You because Yang Ming belongs to Metal, and You represents the western Metal position; thus, its Normal Transformation occurs in You, and its Opposite Transformation occurs in Mao. Tai Yang (Bladder/Kidney) governs the years of Chen and Xu because Tai Yang is Water, and Chen and Xu belong to Earth. However, Water moves within Earth, and Xu is located in the northwest, a direction where Water gradually gains strength. Therefore, according to the *Hong Fan* (Great Plan) Five Elements theory, Xu is associated with Water; thus, its Normal Transformation occurs in Xu, and its Opposite Transformation occurs in Chen. One interpretation states that Zheng Si (Normal Master) governs the substance/reality of transformation, while Dui Si (Opposite Master) governs the void/manifestation of transformation. Another interpretation states that Zheng Hua derives from the generative numbers of the Ben (Root), while Dui Hua derives from the completion numbers of the Biao (Branch). Both explanations serve to describe the waxing and waning of Yin and Yang, aligning with the Twelve Earthly Branches to determine dynamic changes and rest. This theory is detailed in the *Xuan Zhu* (Black Pearl), which is recorded here for reference.