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Those who discuss the Five Movements and Six Qi (Wu Yun Liu Qi) generally take the Great Cold solar term of each year as the end of the sixth phase (Final Qi) of the current year and the beginning of the first phase (Initial Qi) of the next year. In this manner, there is a gap of one entire phase between the end and the beginning, so they do not connect continuously.

I once harbored doubts about this. Later, I saw Yang Zijian's *Tongshen Lun* (Discourse on Communicating with the Divine), and realized that his discussion had preceded mine. I would like to use the Qian Tian (Earlier Heaven) and Hou Tian (Later Heaven) Bagua (Eight Trigrams) to clarify this principle. Wind-Wood corresponds to the transition between winter and spring, located at the Northeast corner in the Gen (Mountain) and Zhen (Thunder) trigrams. Ministerial Fire (Jun Huo) corresponds to the transition between spring and summer, located at the Southeast corner in the Zhen (Thunder) and Xun (Wind) trigrams. Imperial Fire (Xiang Huo) corresponds to midsummer, located due South in the Li (Fire) trigram. Damp-Earth corresponds to the transition between summer and autumn, located at the Southwest corner in the Kun (Earth) and Dui (Lake) trigrams. Dry-Metal corresponds to the transition between autumn and winter, located at the Northwest corner in the Dui (Lake) and Qian (Heaven) trigrams. Cold-Water corresponds to deep winter, located due North in the Kan (Water) trigram. This is the fixed distribution of the Host Qi (Zhu Qi). The Earth's Initial Correct Qi begins at the middle of Zi hour and ends at the middle of Chou hour, corresponding to Zhen; the Earth's Latter Intermittent Qi begins at the middle of Chou hour and ends at the middle of Mao hour, corresponding to Li; the Heaven's Former Intermittent Qi begins at the middle of Mao hour and ends at the middle of Si hour, corresponding to Dui; the Heaven's Central Correct Qi begins at the middle of Si hour and ends at the middle of Wei hour, corresponding to Qian and Xun; the Heaven's Latter Intermittent Qi begins at the middle of Wei hour and ends at the middle of You hour, corresponding to Kan; the Earth's Former Intermittent Qi begins at the middle of You hour and ends at the middle of Hai hour, corresponding to Gen; the Earth's Final Correct Qi begins at the middle of Hai hour and ends at the middle of Zi hour, corresponding to Kun. This is the application of the Guest Qi (Ke Qi). In the Host Qi, Earth follows the two Fires; in the Guest Qi, Earth moves between the two Fires. Ending and starting with Gen represents the Later Heaven Bagua positions; starting with Zhen and ending with Kun represents the Earlier Heaven sequence. People believe that the annual Qi starts from Great Cold, which seems to align with the meaning of the Later Heaven "ending with Gen and starting with Gen," but this is incorrect. Zijian believes that the annual Qi starts from Winter Solstice, which fits the meaning of the Earlier Heaven "starting with Zhen and ending with Kun." In the Zi and Wu years, Winter Solstice begins with Dry-Metal and generates Cold-Water at Chou; in the Chou and Wei years, Winter Solstice begins with Cold-Water and generates Wind-Wood at Chou; in the Yin and Shen years, it begins with Wind-Wood; in the Mao and You years, it begins with Ministerial Fire; in the Chen and Xu years, it begins with Damp-Earth; in the Si and Hai years, it begins with Imperial Fire. All these originate at Zi Ban (midnight/Winter Solstice), with the six phases generating each other in an endless cycle. How could they be interrupted year after year at the point of succession? Therefore, dividing by ending and starting with Gen can only be used to distinguish the position occupied by the Host Qi, and cannot be used to discuss the order of the Guest Qi's movement.

The *Neijing* (Inner Canon) states: "If Heaven reveals its brightness, the sun and moon lose their clarity." Recently, I saw Yu Tianmin's explanation, which claims: "When Ministerial Fire is excessive, the heat command arrives early. Fire is the image of Li brightness, hence it is said 'excessive brightness'." Observing his interpretation, it remains unclear. I happened to browse the *Yilei Yuanrong*, which says: "'Heaven reveals its brightness, then the sun and moon lose their clarity; evil harms the empty orifices.' The reason Heaven hides its virtue is that it wishes to conceal the Great Brightness; thus, when the Great Brightness appears, the Small Brightness extinguishes. Therefore, the virtue of the Great Brightness must not be revealed. If Heaven reveals itself, the brightness of the sun and moon will be hidden." What does this discuss? It says that human True Qi (Zhen Qi) should also not be excessively leaked. One should maintain purity and follow the Dao to preserve innate truth. If one deviates from the Dao, empty evil will enter the empty orifices. Wind-heat harming people leads to the blockage of the nine orifices; fog and dew causing disease lead to the obscuration of visual acuity. By analogy, in heaven, the sun and moon lack luster; in humans, the eyes become dim and obscure.