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Preface: The theory of Five Movements and Six Qi (Wuyun Liuqi) is subtle and profound; those who grasp its core principles are rare. This compilation extracts the main outline to serve as a stepping stone for beginners. To say that a specific year corresponds to a specific pattern and thus one should rigidly apply a specific medicine for treatment is like waiting for a rabbit by a tree stump—stubbornly adhering to convention without flexibility. Alas! Qilin and phoenixes do not appear often; they manifest only in times of peace. Solar and lunar eclipses follow fixed cycles; abundant virtue can avert disasters. Only those who understand these principles can discuss the theory of Five Movements and Six Qi.

The teaching of Five Movements and Six Qi begins by establishing the year. The Heavenly Stems are divided into Five Movements, and the Earthly Branches establish the Si Tian (Sovereign Heaven) Qi.

The so-called Five Movements are Metal, Wood, Water, Fire, and Earth. The so-called Six Qi are Wind, Cold, Heat, Dampness, Dryness, and Fire. There are differences in movements between Nan Zheng (Southern Governance) and Bei Zheng (Northern Governance). Due to the changes of Yin and Yang above and below, pulse responses may be absent (Ying Ying). One must first establish the year, such as Jia Zi or Yi Chou, where the corresponding left and right pulses should manifest, in order to discuss the reversals and smoothness of life and death. The method combines the ten Heavenly Stems into Five Movements and aligns them with the twelve Earthly Branches to determine the Six Qi. The Six Qi consist of Zhu Qi (Host Qi) and Ke Qi (Guest Qi). Heaven moves with Six Qi incessantly, corresponding to Guest Qi above; Earth remains static with Five Elements holding their positions, corresponding to Host Qi below. The Classics state: "First establish the year to clarify its Qi." Thus, it is known that Si Tian (Sovereign Heaven) and Zai Quan (Ruler of the Springs), appearing above and descending below, mark the beginning of calculation.

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui.
Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai.

Earth Movement is governed by Jia and Ji years; Metal Movement by Yi and Geng; Water Movement by Bing and Xin; Wood Movement by Ding and Ren; Fire Movement by Wu and Gui. Earth is the Sovereign (Jun), and the rest are Ministers (Chen).

In ancient times, when observing the sky, one examined the Five Qi and recorded the Five Heavens to establish the Five Movements. It is said that during qi observation, seeing the Earth Qi of Heaven passing over the four mansions of Xin, Wei, Jiao, and Zhen, and descending upon the directions of Jia and Ji, this is why Jia and Ji combine to form the Earth Movement. Seeing the Metal Qi of Heaven passing over Kang, Di, Mao, and Bi, and descending upon Yi and Geng, this is why Yi and Geng form the Metal Movement. Seeing the Dark Water Qi of Heaven passing over Zhang, Yi, Lou, and Wei, and descending upon Bing and Xin, this is why Bing and Xin form the Water Movement. Seeing the Red Fire Qi of Heaven passing over Niu, Nu, Bi, and Kui, and descending upon Wu and Gui, this is why Wu and Gui form the Fire Movement. Only the Earth Movement belongs to Nan Zheng (Southern Governance) because Earth resides in the center and issues commands facing south. The four movements of Metal, Wood, Water, and Fire serve Earth as ministers, receiving commands facing north, hence they are called Bei Zheng (Northern Governance). The relationship between Earth and Metal, Wood, Water, and Fire is akin to that of Sovereign and Minister.

Wind, Cold, Heat, Dampness, Dryness, and Fire are the Yin and Yang of Heaven, upheld by the Three Yin and Three Yang above. Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, responding below with Growth, Transformation, Harvest, Storage. Wu and Ji belong to Earth. However, transforming Qi must be based on the number five; thus, Jia and Ji transform into Earth and take the lead. Earth generates Metal, so Yi and Geng follow; Metal generates Water, so Bing and Xin follow; Water generates Wood, so Ding and Ren follow; Wood generates Fire, so Wu and Gui follow. This is the sequence of transforming Qi.

[Chart of Si Tian and Zai Quan]
[Chart of Heaven's Five Movements Transformation]

The *Su Wen · Tian Yuan Ji Da Lun* states: "In years of Jia and Ji, Earth Movement governs. In years of Yi and Geng, Metal Movement governs. In years of Bing and Xin, Water Movement governs. In years of Ding and Ren, Wood Movement governs. In years of Wu and Gui, Fire Movement governs." The meaning in the *Su Wen · Wu Yun Yan Da Lun* is also the same.

[Chart of Five Heavens and Five Movements]

Song of Five Heavens:
Wood (Cang) at Wei, Shi, Liu, Gui mansions; Fire (Dan) near Niu, Nu, Bi, Kui; Earth at Xin, Wei, Zhen, Jiao angles; Metal (Su) before Kang, Di, Mao, Bi; Water (Xuan) at Zhang, Yi, Lou, Wei. Below is the movement of Qi, above it traverses the heavens.

Classification rules for Si Tian. Deduced via the Chart of Six Transformations. To the right of Shao Yang, Yang Ming governs. To the right of Yang Ming, Tai Yang governs. To the right of Tai Yang, Jue Yin governs. To the right of Jue Yin, Shao Yin governs. To the right of Shao Yin, Tai Yin governs. To the right of Tai Yin, Shao Yang governs.

This describes the sequence of Yin and Yang in Guest Qi. As mentioned, if Shao Yang is Si Tian, then Jue Yin is Zai Quan below. Viewing from South facing North, Tai Yin is on the left, and Yang Ming is on the right. The rest follow this pattern. Si Tian and Zai Quan alternate and shift, hence above and below differ, and left and right vary.

The *Su Wen · Tian Yuan Ji Da Lun* states: "Five Movements and Yin-Yang are the Way of Heaven and Earth." It also says: "In Heaven it manifests as Qi, in Earth it forms Shape; Shape and Qi interact to generate all things." It further states: "Spirit in Heaven is Wind, in Earth is Wood. In Heaven is Heat, in Earth is Fire. In Heaven is Dampness, in Earth is Earth. In Heaven is Dryness, in Earth is Metal. In Heaven is Cold, in Earth is Water." The combination of Six Qi with Three Yin and Three Yang, when analyzed separately, shows that Heaven and Earth have Qi and Form; combined, the principle of Yin and Yang dictates that the Biao (Mark/Manifestation) stems from the Ben (Root). (See Chart of Ben, Biao, and Zhong Qi). For example, regarding Host Qi transitioning through the four seasons: Spring belongs to Wood and Wind transformation; early Summer belongs to Jun Huo (Sovereign Fire) and Heat transformation; mid-summer belongs to Xiang Huo (Minister Fire) and Summer Heat transformation; late summer belongs to Earth and Dampness transformation; Autumn belongs to Metal and Dryness transformation; Winter belongs to Water and Cold transformation. These are the constants of the Six Transformations, maintaining order, which is what is meant by "when in its proper position, it is correct." If Guest Qi has fluctuations of excess and deficiency, reversal and smoothness, then Si Tian governs above, Zai Quan governs below, and the four interstitial Qi on left and right each exercise authority, interacting intermittently. This represents the variations of the Six Transformations, unpredictable, meaning "not in its proper position, it becomes pathogenic." Thus, correct Qi brings virtue and regulations, while pathogenic Qi brings disaster and injury. Major manifestations arrive slowly and persistently; minor ones arrive violently and vanish quickly. All variations such as excessive victory, pathogenic victory, mutual victory, and mutual restitution are caused by the Six Transformations of Heaven and Earth!

Above Zi and Wu years, Shao Yin Jun Huo (Sovereign Fire). Above Chou and Wei years, Tai Yin Shi Tu (Damp Earth). Above Yin and Shen years, Shao Yang Xiang Huo (Minister Fire). Above Mao and You years, Yang Ming Zao Jin (Dry Metal). Above Chen and Xu years, Tai Yang Han Shui (Cold Water). Above Si and Hai years, Jue Yin Feng Mu (Wind Wood).

[Chart of Six Qi of Heaven and Earth]

Zi and Wu oppose each other, both being Jun Huo. Chou and Wei oppose each other, both being Shi Tu. Yin and Shen oppose each other, both being Xiang Huo. Mao and You oppose each other, both being Zao Jin. Chen and Xu oppose each other, both being Han Shui. Si and Hai oppose each other, both being Feng Mu. Movements cycle every five years; Qi cycles every six periods.

Six Qi move through heaven dividing upper, lower, left, and right to execute heavenly commands; twelve Branches divide solar terms and days to manage earthly transformations. However, applying Six Qi to twelve Branches results in differences between Zheng Hua (True Transformation) and Dui Hua (Opposite Transformation). For instance, Jue Yin governs Si and Hai years because Jue Yin belongs to Wood, and Wood is born in Hai; thus, True Transformation is in Hai, and Opposite Transformation is in Si. Shao Yin governs Zi and Wu years because Shao Yin is Jun Huo, occupying the true South Li position; thus, True Transformation is in Wu, and Opposite Transformation is in Zi. Tai Yin governs Chou and Wei years because Tai Yin belongs to Earth residing in the center, ruling Southwest; thus, True Transformation is in Wei, and Opposite Transformation is in Chou. Shao Yang governs Yin and Shen years because Shao Yang is Xiang Huo, subordinate to Jun Huo, born in Yin; thus, True Transformation is in Yin, and Opposite Transformation is in Shen. Yang Ming governs Mao and You years because Yang Ming belongs to Metal, and You is the Western Metal position; thus, True Transformation is in You, and Opposite Transformation is in Mao. Tai Yang governs Chen and Xu years; Tai Yang is Water, Chen and Xu belong to Earth, but Water moves within Earth, and Xu is in the Northwest, the direction where Water gradually strengthens. Hence, the *Hong Fan Wu Xing* assigns Xu to Water; thus, True Transformation is in Xu, and Opposite Transformation is in Chen. One view holds that Zheng Guan represents the reality of transformation, while Dui Guan represents its virtuality. Another view states that Zheng Hua follows the root generating number, while Dui Hua follows the mark completing number. Both explain the waxing and waning of Yin and Yang, combining with the twelve double-hours to describe dynamic changes. This theory is detailed in the *Xuan Zhu*, now recorded for reference.

[Chart of True and Opposite Transformations of Six Qi]

Shao Yin True Transformation in Wu, Opposite in Zi. Tai Yin True Transformation in Wei, Opposite in Chou. Shao Yang True Transformation in Yin, Opposite in Shen. Yang Ming True Transformation in You, Opposite in Mao. Tai Yang True Transformation in Xu, Opposite in Chen. Jue Yin True Transformation in Hai, Opposite in Si.

[Chart]

The *Su Wen · Tian Yuan Ji Da Lun* says: "In Zi and Wu years, Shao Yin appears above. In Chou and Wei years, Tai Yin appears above. In Yin and Shen years, Shao Yang appears above. In Mao and You years, Yang Ming appears above. In Chen and Xu years, Tai Yang appears above. In Si and Hai years, Jue Yin appears above. Shao Yin is called Biao (Mark); Jue Yin is called Zhong (End)." Biao refers to the head or beginning.

[Chart]

The *Su Wen · Tian Yuan Ji Da Lun* says: "Above Jue Yin, Wind Qi governs. Above Shao Yin, Heat Qi governs. Above Tai Yin, Dampness Qi governs. Above Shao Yang, Minister Fire Qi governs. Above Yang Ming, Dryness Qi governs. Above Tai Yang, Cold Qi governs. This is called Ben (Root), known as the Six Primal Sources."

Nan Zheng and Bei Zheng have different orientations. Si Tian and Zai Quan shift accordingly. Years of Jia and Ji are Nan Zheng (Southern Governance). When Three Yin are Si Tian, the Cun (Inch) pulse does not respond. When Three Yin are Zai Quan, the Chi (Cubit) pulse does not respond. Years of Yi Geng, Bing Xin, Ding Ren, Wu Gui—these eight years—are all Bei Zheng (Northern Governance). When Three Yin are Si Tian, the Chi pulse does not respond. When Three Yin are Zai Quan, the Cun pulse does not respond.

Nan Zheng and Bei Zheng refer to Jia and Ji being Nan Zheng, and the rest being Bei Zheng. The *Su Wen · Zhi Zhen Yao Da Lun* states: "Where Yin resides, how is the Cun Kou?" Qi Bo replied: "One can know by observing whether the year is Nan Zheng or Bei Zheng." In Nan Zheng years, one faces South to issue commands; Qi is in the South. Thus, South is Up and North is Down. Si Tian is Up, Zai Quan is Down; human Qi responds, so Cun is Up and Chi is Down, identical on both sides. In Bei Zheng, one faces North to receive commands; Qi is in the North. Thus, North is Up and South is Down. Zai Quan responds Up, Si Tian responds Down; human Qi responds accordingly, so Chi responds Up and Cun responds Down. Si Tian corresponds to both Chi pulses; Zai Quan corresponds to both Cun pulses. The Left Intercalary Qi of Earth corresponds to Right Cun; Right Intercalary Qi corresponds to Left Cun. The Left Intercalary Qi of Heaven corresponds to Left Chi; Right Intercalary Qi corresponds to Right Chi. This is consistent with the principle of men receiving Qi facing South and women facing North.

[Chart of Nan Zheng and Bei Zheng]

In Nan Zheng years, if Jue Yin is Si Tian, the Right Cun does not respond; if Tai Yin is Si Tian, the Left Cun does not respond.

"Pulse not responding" means that where Yin resides, the pulse is deep and thin, failing to match the expected pulse characteristics.

Among the Five Elements in Heaven and Earth, there are only Metal, Wood, Water, Fire, and Earth. The "Two Fires" mentioned in the classics are Jun Huo (Sovereign Fire) and Xiang Huo (Minister Fire). Jun Huo is defined by name; Xiang Huo by function. Jun Huo does not actively govern; Xiang Huo acts on behalf of Jun Huo. Therefore, in Nan Zheng years with Jue Yin Si Tian, Jun Huo is on the Right, so the Right Cun does not respond; with Tai Yin Si Tian, Jun Huo is on the Left, so the Left Cun does not respond.

In Bei Zheng years, if Jue Yin is Zai Quan, the Right Cun does not respond; if Tai Yin is Zai Quan, the Left Chi does not respond.

If Jue Yin is Zai Quan, Jun Huo is on the Right, so the Right Cun does not respond; if Tai Yin is Zai Quan, Jun Huo is on the Left, so the Left Chi does not respond.

[Chart of Non-Responding Pulses in Nan Zheng Years]

Jia and Ji years are Nan Zheng.

[Chart of Non-Responding Pulses in Bei Zheng Years]

Yi, Ding, Xin, Gui, Bing, Wu, Geng, Ren years are Bei Zheng.

[Mountain Arrangement Palm Method]
[Nan Zheng and Bei Zheng Finger Diagram]

The method is: For Nan Zheng, start from Zi year at the tip of the middle finger; for Bei Zheng, start from Zi year at the base of the middle finger. Rotate counter-clockwise. The location indicated by the year is the position of non-response. For example, in Nan Zheng starting from Zi at the tip, both Cun pulses do not respond. In Chou year, Left Cun; in Yin year, Left Chi; counting right to the end, these are all Nan Zheng non-responding positions. For Bei Zheng starting from Zi at the base, counting right to the end, these are all Bei Zheng non-responding positions. Si Tian is Up; its position is South, so one must face North; Left is West, Right is East. Since Si Tian is Up, positioned South facing North, the left and right observations are named accordingly. Left is West; Right is East.

Zai Quan is Down; its position is North, so one must face South; Left is East, Right is West.

"Down" refers to Zai Quan. Positioned North facing South, the left and right observations are named accordingly, representing the interstitial Qi of Zai Quan. Left is East; Right is West. Si Tian and Zai Quan differ above and below, and vary in left and right.

According to the previous two sections, Yin-Yang and Six Qi alternate shifts. For example, in Si-Hai years with Jue Yin Si Tian, the following Zi-Wu year will have the Left Intercalary Shao Yin becoming Si Tian. Similarly, if the First Qi is Jue Yin, the Second Qi will be Shao Yin waiting in turn. The Six Qi cycle endlessly; this explains why Yin-Yang reversals and smoothness differ above, below, left, and right, leading to climatic changes.

[Chart of Interstitial Qi of Si Tian and Zai Quan]

Song of Si Tian:
Zi-Wu Shao Yin is Sovereign Fire; Chou-Wei Tai Yin approaches Damp Earth; Yin-Shao Shao Yang Minister Fire reigns; Mao-You Yang Ming Dry Metal resides; Chen-Xu Tai Yang Cold Water borders; Si-Hai Jue Yin Wind Wood governs. The First Qi starts from the Left Intercalary of Earth, counting opposite to Si Tian and Zai Quan.

Positions of non-response are all related to Shao Yin. For non-response in various parts, compare via reverse diagnosis.

A pulse that does not respond is deep, thin, and nearly invisible. Non-responding pulses occur in both Cun and Chi, corresponding to the Hand Shaoyin Heart Meridian and Foot Shaoyin Kidney Meridian.

Whenever Nan Zheng corresponds to Cun, Bei Zheng corresponds to Chi; whenever Bei Zheng corresponds to Cun, Nan Zheng corresponds to Chi. Reverse diagnosis means diagnosing oppositely for Nan and Bei Zheng, making either Chi or Cun non-response visible. Or turning the patient's hand over reveals the pulse, but this does not fully explain the mechanism. Encountering such non-responding pulses indicates that the annual movement is appropriate, termed "Tian He Pulse" (Harmony of Heaven Pulse); no treatment is needed. Misdiagnosis and mistreatment would instead damage this natural harmony.

Where Yin resides, the pulse does not respond. Various commentaries state that among the Six Qi, Shao Yin is the Sovereign; the Sovereign symbolizes non-action, so where Shao Yin arrives, the pulse does not respond. This view is profoundly erroneous. Since Shao Yin is one of the Six Qi, how could it not govern Qi? It likely stems from the *Su Wen · Zhi Zhen Yao Da Lun* stating that Shao Yin does not govern Qi transformation; however, this refers to Jun Huo not governing the transformation of the Five Movements, not the Six Qi. In Zi-Wu years, Shao Yin appears above; the Six Qi are distributed, and Heaven and Earth each have their governance. How can one say annual Qi is not established? Moreover, the Sovereign is the Great Master; how can it exist merely as an empty title above? The Three Yin and Three Yang are the Qi of Heaven and Earth. As the *Su Wen · Tai Yin Yang Ming Lun* states: "Yang is Heaven Qi, governing outside; Yin is Earth Qi, governing inside. Thus, the Way of Yang is solid, the Way of Yin is hollow." This is the natural way. Consider the sun and moon: the Sun is Yang, its Qi is always full; the Moon is Yin, its light is often deficient. Thus, the ebb and flow of tides follow the moon's waxing and waning, demonstrating the inherent nature of Yin. Human meridians are like the tides of Heaven and Earth. Where Three Yang reside, pulses respond without exception, indicating full Qi. Where Three Yin reside, pulses may not respond, indicating insufficient Qi, i.e., deficiency. Among the Three Yin, Shao Yin alone occupies the central position and is Yin within Yin. Therefore, Shao Yin's location causes non-response, adapting to the hollowness of Heaven and Earth.

(Nan Zheng) Shao Yin Si Tian, Jia Zi and Jia Wu years: Both Cun pulses do not respond.
Shao Yin Zai Quan, Ji Mao and Ji You years: Both Cun pulses do not respond.
Tai Yin Si Tian, Ji Chou and Ji Wei years: Left Cun pulse does not respond.
Tai Yin Zai Quan, Jia Chen and Jia Xu years: Left Chi pulse does not respond.
Jue Yin Si Tian, Ji Si and Ji Hai years: Right Cun pulse does not respond.
Jue Yin Zai Quan, Jia Yin and Jia Shen years: Right Chi pulse does not respond.

(Bei Zheng) Tai Yin Si Tian, (Yi, Ding, Xin, Gui) Chou and Wei years (8 years): Left Chi pulse does not respond.
Tai Yin Zai Quan, (Bing, Wu, Geng, Ren) Chen and Xu years (8 years): Left Cun pulse does not respond.
Jue Yin Si Tian, (Yi, Ding, Xin, Gui) Si and Hai years (8 years): Right Chi pulse does not respond.
Jue Yin Zai Quan, (Bing, Wu, Geng, Ren) Yin and Shen years (8 years): Right Cun pulse does not respond.
Shao Yin Si Tian, (Bing, Wu, Geng, Ren) Zi and Wu years (8 years): Both Chi pulses do not respond.
Shao Yin Zai Quan, (Yi, Ding, Xin, Gui) Mao and You years (8 years): Both Cun pulses do not respond.

The *Ling Shu · Jin Fu Pian* states: "Cun Kou governs the interior, Ren Ying governs the exterior; the two correspond, coming and going together, equal in size like a drawn rope. In Spring and Summer, Ren Ying is slightly larger; in Autumn and Winter, Cun Kou is slightly larger. Such a person is called 'Ping Ren' (Healthy Person)." Saying "slightly larger" implies the harmony of the pulse. The *Su Wen · Zhi Zhen Yao Da Lun* states: "The Emperor asked: 'Where Yin resides, how is the Cun Kou?'" If Yin pulses appear deep and non-responsive, it contradicts the meaning of equality in size. Among Five Movements, Jia-Ji Earth Movement is supreme; among Six Qi, Shao Yin Jun Huo is supreme. For all cases of Si Tian and Zai Quan non-responding pulses, analysis centers on Shao Yin. Thus, in Bei Zheng years, human Qi faces North; Cun is North, Chi is South. Earth's Left Intercalary Qi is in Right Cun, Right Intercalary Qi in Left Cun; Heaven's Left Intercalary Qi is in Right Chi, Right Intercalary Qi in Left Chi. Therefore, in Yi Mao, Yi You, Ding Mao, Ding You, Xin Mao, Xin You, Gui Mao, Gui You years, where Shao Yin is Zai Quan, both Cun pulses do not respond. In Bei Zheng years with Shao Yin Zai Quan, both Cun pulses also do not respond, following the Sovereign rather than the Minister. Hence, Chi is not primary, but Cun is. This aligns with the *Yun Qi Quan Shu* stating that diagnosis of Cun and Chi is based on Nan Zheng principles. In Bei Zheng years, Bing Yin, Bing Shen, Wu Yin, Wu Shen, Geng Yin, Geng Shen, Ren Yin, Ren Shen years have Jue Yin as Zai Quan; its Left Intercalary is Shao Yin, Right Intercalary is Tai Yang; thus, the Right Cun pulse should not respond. In Bei Zheng years with Jue Yin Zai Quan, the Right Cun pulse also does not respond, again following the Sovereign rather than the Minister. Hence, Chi is not primary, but Cun is. In Bei Zheng years, Bing Chen, Bing Xu, Wu Chen, Wu Xu, Geng Chen, Geng Xu, Ren Chen, Ren Xu years have Tai Yin as Zai Quan; its Left Intercalary is Shao Yang, Right Intercalary is Shao Yin; thus, the Left Cun pulse should not respond. In Nan Zheng years with Tai Yin Si Tian, the Left Cun does not respond; in Bei Zheng years with Tai Yin Zai Quan, the Left Cun also does not respond, following the Sovereign rather than the Minister. If in Bei Zheng years, Three Yin are Si Tian and not Zai Quan, then the non-responding pulse would be in Chi, not Cun. Hence, it is said: "In Bei Zheng years, if Three Yin are below, Cun does not respond; if Three Yin are above, Chi does not respond." This is the reason.