Library

I, in my youth, devoted myself to the Dao of medicine with great precision and determination to become a Confucian scholar of literature. I did not tire of studying by the cold window during the three winter months, nor did I shirk the scorching heat during the nine summer months. Later, during the reign of Wu Zetian, I withdrew from worldly ambitions, ceased my studies as a Confucian, and spent my days in leisure, entrusting my mind to the Great Dao. Often contemplating the grand cycles of nature, I worried about the brevity of life and the lack of a solid foundation, desiring to investigate the true source. Considering that fleeting years do not last long, I focused wholeheartedly on seeking the Dao and resolutely sought out worthy teachers. Eventually, I met Xuanzhu Zi (Master Pearl of Mystery), and thus became his disciple. However, for several years, I dared not inquire about the profound and mysterious gates of his teachings, but only gradually explored their origins. He said, "The subtle principles can be transmitted to one person within a century. If one is not truly dedicated to seeking them, do not recklessly disclose them." I subsequently encountered Xuanzhu Zi, who opened my ignorance; therefore, I adopted the pseudonym "Qixuan Zi" (Enlightened Mysterious Master), meaning one who opens questions to Xuanzhu Zi.

Now, I directly write these five books, each consisting of ten volumes. The beginning and end chapters share similar meanings and categories. The title is *Xuan Zhu Mi Yu* (Pearl of Mystery: Secret Words), which refers to the words secretly orally transmitted to me by Xuanzhu Zi. For a hundred years, I have not encountered individuals dedicated to this pursuit, yet I dare not conceal the words of the Sages. Thus, I wrote five volumes and hid them in deep caves among the Five Sacred Mountains, first offering sacrifices to the Mountain Gods before hiding them, hoping that future seekers might encounter them. If one encounters them, one should cherish and treasure them, not transmitting them recklessly. To those without extraordinary insight, they must not be lightly taught. This is the deep admonition given to me by Xuanzhu Zi. These ten volumes reveal the transformations of Heaven's orders and Qi, the characteristics of Earth's produce, and allow for the prediction of future disasters. They clarify the obscure and profound statements in the *Su Wen* (Basic Questions), providing methods to nourish the Five Viscera and benefit all living beings, paths to penalize excess and supplement deficiency, and techniques to dispel evil and preserve righteousness. As the Sage said, "Heaven generates and Heaven destroys; this is the principle of the Dao." By thoroughly understanding the meaning of the *Xuan Zhu*, seeing the aspect of "Heaven generates," one can extend life; seeing the aspect of "Heaven destroys," one can avoid disaster. The *Yin Fu Jing* (Scripture of the Hidden Talisman) states, "To grasp the Way of Heaven and execute the movements of Heaven is sufficient." One who can align with the Great Earth's Five Phases and Six Qi can enjoy the full natural lifespan of one hundred and twenty years. Those who die prematurely do so because the Five Phases and Six Qi mutually overcome each other, leading to early death. Thus, the Patriarch stated: The way of the Six Qi is originally the mechanism of Heaven; its arrival can be seen, and its departure can be traced. It can be inscribed on jade tablets and stored in golden cabinets. Transmitting it to unworthy persons will bring calamity, even afflicting nine generations of ancestors.

What is called "Yun" (Movement/Operation) is the force that governs Qi. It resides in the central position, below Heaven and above Earth, within the intersection of Qi, amidst the changes of all things, between the generation and transformation of humans and creatures. Therefore, "Yun" implies movement, rotation, and continuous alternating motion. Thus, when Taiji began to differentiate, the Five Yun were arranged horizontally in the center, rotating until now, completing cycles and starting anew. The Sages observed and detailed this. Since the separation of Heaven and Earth, observing the green Qi stretching across Ding and Ren, Ding and Ren are designated as Wood Yun. Observing the red Qi stretching across Wu and Gui, Wu and Gui are Fire Yun. Observing the yellow Qi stretching across Jia and Si, Jia and Si are Earth Yun. Observing the white Qi stretching across Yi and Geng, Yi and Geng are Metal Yun. Observing the black Qi stretching across Bing and Xin, Bing and Xin are Water Yun. Therefore, the rotation of the Five Yun precedes the recording of Si Tian (Chief Qi). Typically, Si Tian is considered the Guest, while Yun Qi is the Host. Zai Quan (Subterranean Qi) is also a Guest, residing among the Qi, with Ji Qi (Intermediate Qi) being secondary Guests. Thus, the Qi of the Five Yun harmonizes with Heaven. Consequently, the Qi of Wood Yun harmonizes with Cang Tian (Blue/Green Heaven); the Qi of Fire Yun harmonizes with Dan Tian (Red Heaven); the Qi of Earth Yun harmonizes with [Missing Character] Tian; the Qi of Metal Yun harmonizes with Su Tian (White/Pale Heaven); and the Qi of Water Yun harmonizes with Xuan Tian (Black/Mysterious Heaven). Therefore, the Qi of Cang Tian passes through the Ghost, Willow, Danger, and Room constellations, corresponding to the Ding-Ren bifurcation. The Qi of Dan Tian passes through the Horn, Chariot, Ox, and Girl constellations, corresponding to the Wu-Gui bifurcation. The Qi of [Missing Character] Tian passes through the Heart, Tail, Participator, and Well constellations, corresponding to the Jia-Si bifurcation. The Qi of Su Tian passes through the Neck, Root, Net, and Turtle Beak constellations, corresponding to the Yi-Geng bifurcation. The Qi of Xuan Tian passes through the Extended Wings, Feathers, Lodging, and Stomach constellations, corresponding to the Bing-Xin bifurcation. Thus, Cang Tian has green Qi passing through these four constellations, harmonizing downward with Wood Yun to correspond with Ding and Ren. Dan Tian has red Qi passing through these four constellations, harmonizing downward with Fire Yun to correspond with Wu and Gui. [Missing Character] Tian has yellow Qi passing through these four constellations, harmonizing downward with Earth Yun to correspond with Jia and Ji. Su Tian has white Qi passing through these four constellations, harmonizing downward with Metal Yun to correspond with Yi and Geng. Xuan Tian has black Qi passing through these four constellations, harmonizing downward with Water Yun to correspond with Bing and Xin. Within the flow of the Five Yun and Five Colors, the Six Qi are thereby distinguished. From the green Qi, Wind is generated in Heaven; Wind generates Wood on Earth. From the red Qi, Warmth and Heat are generated in Heaven (representing Ministerial and Sovereign Fire); Heat generates Fire on Earth. From the yellow Qi, Dampness is generated in Heaven; Dampness generates Earth on Earth. From the white Qi, Coolness and Dryness are generated in Heaven; Dryness generates Metal on Earth. From the black Qi, Cold is generated in Heaven; Cold generates Water on Earth. Thus, Heaven has Six Qi: Wind, Warmth, Heat, Dampness, Dryness, and Cold. Earth produces Five Phases: Water, Fire, Earth, Metal, and Wood. Through the mutual harmony of Six Qi and Five Phases above and below, all transformations and creations arise. The decline, death, growth, and prosperity of the Five Types of Creatures are all determined by this. The Five Types of Creatures are Hairy Creatures, Feathered Creatures, Naked Creatures, Shelled Creatures, and Finned Creatures. Among them, the lion is the leader of Hairy Creatures, corresponding to Wood; the phoenix is the leader of Feathered Creatures, corresponding to Fire; humans are the leaders of Naked Creatures, corresponding to Earth; turtles are the leaders of Shelled Creatures, corresponding to Metal; and dragons are the leaders of Finned Creatures, corresponding to Water. These five encompass all categories of creation.

Regarding Yun: In Ding-Ren Wood Yun, Ren represents Rigidity (Excess) and Ding represents Flexibility (Deficiency). Rigidity indicates Excess, while Flexibility indicates Deficiency. In Excess, Wood Qi injures Earth; in Deficiency, Wood weakens itself and consequently suffers punishment from Metal. In Wu-Gui Fire Yun, Wu represents Rigidity and Gui represents Flexibility. In Excess, Fire Qi injures Metal; in Deficiency, Fire weakens itself and suffers punishment from Water. In Jia-Ji Earth Yun, Jia represents Rigidity and Ji represents Flexibility. In Excess, Earth Qi injures Water; in Deficiency, Earth weakens itself and suffers punishment from Wood. In Yi-Geng Metal Yun, Geng represents Rigidity and Yi represents Flexibility. In Excess, Metal Qi injures Wood; in Deficiency, Metal weakens itself and suffers punishment from Fire. In Bing-Xin Water Yun, Bing represents Rigidity and Xin represents Flexibility. In Excess, Water Qi injures Fire; in Deficiency, Water weakens itself and suffers punishment from Earth. This illustrates the concepts of rigidity/flexibility and abundance/deficiency in Yun Qi. Yun originates from the Heavenly Stems. There are ten Stems: five Yang and five Yin. Paired with the six Yin and six Yang Earthly Branches, they form the sixty Jiazi cycle. Jia, Wu, Bing, Geng, and Ren are Yang Stems, governing Yang Years. Yang Years are Zi, Yin, Chen, Wu, Shen, and Xu (six years where Yang Stems overlap), all indicating Excess. Yi, Ding, Ji, Xin, and Gui are Yin Stems, governing Yin Years. Yin Years are Chou, Mao, Si, Wei, You, and Hai (six years where Yin Stems overlap), all indicating Deficiency. However, among Deficient years, there are cases of Ping Qi (Balanced Qi). For example, in the Ding-Mao year, the Yun is Wood, yet it is called Ping Qi. Why? Although Ding represents Flexible (Deficient) Wood, and Mao is a Yin Year, Mao acts as an assistant to Wood, supporting Ding's flexibility, thus achieving balance. Similarly, in the Yi-You year, the Yun is Metal, called Ping Qi. Although Yi is Flexible Metal and You is a Yin Year, You assists Metal, supporting Yi's flexibility, resulting in balance. In the Xin-Hai year, the Yun is Water, also Ping Qi. Although Xin is Flexible Water and Hai is a Yin Year, Hai assists Water, supporting Xin's flexibility. In the Gui-Si year, the Yun is Fire, also Ping Qi. Although Gui is Flexible Fire and Si is a Yin Year, Si assists Fire, supporting Gui's flexibility. In the Ji year encountering Chou or Wei years, although Ji is Flexible Earth and Chou/Wei are Yin Years, Chou and Wei assist Earth, supporting Ji's flexibility, resulting in Ping Qi. Chen and Xu are also Earth positions; these two years are Yang Years, each indicating Excess.

Another method: The transition of Si Tian occurs on the day of Da Han (Great Cold) preceding the new year. For instance, if the day of transition for a Ding year coincides with a Ren day, Ding obtains the name "Gan De Fu" (Stem Virtue Symbol). "Fu" means union, creating Ping Qi. If this specific day is missed, even if other conditions meet, they do not harmonize. If at the time of transition, the Hour Stem matches Ren, it is the same; missing this timing prevents harmony. Other instances follow similar patterns: Si meeting Jia/Xin, encountering Bing; Gui meeting Wu; Yi meeting Geng—all constitute Gan De Fu. Except for the specific day and time of transition, other times do not harmonize. Furthermore, in Deficient years, encountering monthly stems that match results in harmony. If no overcoming Qi is present and stem unions are seen, it is Ping Qi. If after the phase of overcoming, the phase of retaliation completes and monthly stems are encountered, the correct position is achieved. This is detailed further in the secret texts.