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Diagram of Yearly Transient Qi

This refers to the yearly transient qi. For example, in years of Zi and Wu, Taiyang (Cold Water) is the first qi, Jueyin (Wind-Wood) is the second qi, Shaoyin (Ministerial Fire) is the Si Tian (Heavenly Ruler) qi, which corresponds to the third qi; Taitai (Damp-Earth) is the fourth qi; Shaoyang (Ministerial Fire) is the fifth qi; and Yangming (Dryness-Metal) is the Zai Quan (Earthly Ruler) qi, which corresponds to the sixth qi. In years of Chou and Wei, Jueyin serves as the first qi, rotating sequentially thereafter. The remaining years can be deduced by analogy.

Transient qi refers to Heavenly Qi. It exists in the sky manifesting as Qi, moving ceaselessly, representing the Yin and Yang of Heaven. It is divided into the six Qi: Si Tian (Heavenly Ruler), Zai Quan (Earthly Ruler), and the four interstitial Qi on the left and right. Thus, the Qi of the Three Yin and Three Yang alternate in governing the seasons and executing the commands of Heaven, superimposing upon the Host Qi (Fixed Qi) to produce the climatic variations of a year. However, transient qi follows the sequence of Yin and Yang numbers; therefore, Taitai (Damp-Earth) resides before Shaoyang (Ministerial Fire). Regarding the order of the Three Yin, Jueyin starts as One Yin, followed by Shaoyin as Two Yin, and then Taitai as Three Yin. Regarding the order of the Three Yang, Shaoyang starts as One Yang, followed by Yangming as Two Yang, and then Taiyang as Three Yang. Damp-Earth is fundamentally one element, yet in transient qi, Damp precedes Fire, whereas in host qi, Earth follows Fire. Although they appear different in position, both actually reside within the six Qi, truly demonstrating the central position of the virtue of Earth. Wherever transient qi arrives, there occur extraordinary transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire. Hence, winter may experience heat intense enough to scorch stones, while summer may feel chilly and desolate. When harmonious, it facilitates growth and transformation; when disharmonious, it causes disaster and injury. This is likely due to the superposition of transient qi, leading to variations of overcoming, restraining, stagnation, and eruption. Therefore, *The Great Treatise on the Five Movements and Six Qi* states: "The five Qi establish themselves alternately, each having its precedence; if not in its proper position, it becomes pathogenic; if in its proper position, it is correct. If the Qi are compatible, the effect is mild; if incompatible, the effect is severe." It also states: "If Qi is excessive, it controls what it normally overcomes and insults what it cannot overcome; if Qi is deficient, what it cannot overcome insults and exploits it, and what it normally overcomes lightly insults it. Insulting others may lead to receiving pathogenic factors oneself; being insulted and receiving pathogenic factors stems from a lack of reverence." This indicates that transient qi has irregular superpositions, whereas host Qi merely executes the commands of Heaven. Consequently, regarding the interaction between transient and host Qi, there is only overcoming (Sheng) without retaliation (Fu). In summary, Si Tian governs the first half of the year, and Zai Quan governs the second half; this is the general overview of transient Qi. Analyzed in detail, each of the six Qi has its specific governance; this details the division of the six Qi. Si Tian is above, Zai Quan is below, and Central Movement (Zhong Yun) is in the middle, governing the entire year. If Si Tian generates or controls Central Movement, it is called "superior overseeing inferior" and is considered favorable (Shun); if Central Movement generates or controls Si Tian, it is called "inferior overseeing superior" and is considered unfavorable (Ni). The same applies to Zai Quan. Favorable conditions differ in generation and control, while unfavorable ones vary in degree. This represents the rudiments of fortune and Qi theory presented by the ancients. If these two Qi combine, their manifestations and changes are vastly different, undergoing thousands of transformations with no end. For instance, the four seasons may have extraordinary changes beyond the normal; the four directions have differences in elevation, with further distinctions within those differences. Within a hundred paces, sunshine and rain may differ; a thousand li away, cold and warmth may belong to different categories. Therefore, those observing climate must rely on celestial movements, and those observing regional suitability must rely on geographical locations. Wise and flexible practitioners should observe changes based on norms, and infer one thing from another, thereby perhaps uncovering the profound mysteries unexpressed by the ancients and exhausting the ineffable wonders.