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The Five Movements (Wu Yun) correspond to the Five Elements and govern five positions, while the Five Qi move in accordance with the seasonal order of mutual generation. This is the constant rule that remains unchanged each year; however, there are instances of harmony (Xiang De) or deviation/reversal (Ni Cong). The movements of Qi have principles of excess (Tai Guo) and deficiency (Bu Ji), just as human beings present conditions of deficiency, excess, cold, heat, and emotional states. When heavenly timing is discordant, all things fall ill; people's diseases also arise in conjunction with their internal Zang-Fu organs.

[Note] Zhu Yun (Principal Movement) primarily governs the regular seasons. The Five Elements refer to Wood, Fire, Earth, Metal, and Water. The Five Positions refer to East, South, Center, West, and North. The Five Qi refer to Wind, Summer Heat, Dampness, Dryness, and Cold. Wood governs the Wind Qi of the East, smoothly distributing the Spring command; this is the First Movement. Fire governs the Summer Heat Qi of the South, smoothly distributing the Summer command; this is the Second Movement. Earth governs the Dampness Qi of the Center and the four corners, smoothly distributing the Late Summer command; this is the Third Movement. Metal governs the Dryness Qi of the West, smoothly distributing the Autumn command; this is the Fourth Movement. Water governs the Cold Qi of the North, smoothly distributing the Winter command; this is the Fifth Movement. This is Heaven's system using five as its measure, divided among the five directions for governance. The Five Movements and Five Qi generate each other, serving as the constant seasonal commands, succeeding one another year after year without change. However, within these transformations, there may be harmony or disharmony; some follow Heavenly Qi, some oppose it; some follow Heavenly Qi but oppose Earthly Qi, while others oppose Heavenly Qi but follow Earthly Qi. Thus, there are principles of excess and deficiency in the movements, and discordance in the four seasons. Human bodies exhibit different conditions of Zang-Fu organs and meridians, as well as deficiency, excess, cold, and heat. It is only then that external pathogens are attracted, leading to pathological changes and disease. When heavenly timing is discordant, all things suffer, and the diseases afflicting the people inevitably arise from the internal discordance of their Zang-Fu organs.

The Six Positions of Zhu Qi (Principal Qi) are identical to Zhu Yun. To the right of Xian Ming (Bright Display/South), lies the position of Jun Huo (Ministerial Fire). Moving back one step, Xiang Huo (Ministerial Fire) takes charge; moving back another step, Earth takes charge; moving back another step, Metal Qi takes charge; moving back another step, Water Qi takes charge; moving back another step, Wood Qi takes charge; and moving back another step, Jun Huo takes charge again.

[Note] Zhu Qi refers to: Jue Yin Feng Mu (Jueyin Wind-Wood) governing the first Qi of early Spring; Shao Yin Jun Huo (Shaoyin Ministerial Fire) governing the second Qi of mid-Summer; Shao Yang Xiang Huo (Shaoyang Ministerial Fire) governing the third Qi of late Summer; Tai Yin Shi Tu (Taiyin Damp-Earth) governing the fourth Qi of Late Summer; Yang Ming Zao Jin (Yangming Dry-Metal) governing the fifth Qi of Autumn; and Tai Han Han Shui (Taiyang Cold-Water) governing the sixth Qi of Winter. This is Earth's system using six as its rhythm, divided among the six positions for governance. The Six Qi generate each other, just as the Five Qi of Zhu Yun do, forming the constant seasonal commands. "Xian Ming" refers to the due South position, which is the seat of Jun Huo. However, Jun Huo does not govern from its primary position but retreats to a secondary position, allowing Xiang Huo to substitute for Jun Huo in managing transformation. This should be understood as the meaning in the classics: "Shaoyin does not manage Qi transformation." The direct South location corresponds to the Si Tian (Chief Guest) position. To the right of Si Tian is the Right Intercalary position of Heaven. In terms of Zhu Qi, this is the position of the Second Qi, which is the seat of Shao Yin Jun Huo, governing the distribution of Summer Qi. Hence it is said: "To the right of Xian Ming is the position of Jun Huo." To the right of Jun Huo, moving back one step, is the position of Si Tian for the Guest Qi. In terms of Zhu Qi, this is the position of the Third Qi, which is the seat of Shao Yang Xiang Huo, governing the distribution of Late Summer Qi. It is described as "moving back" rather than "repeating forward" because when a minister faces the sovereign to receive orders and manage transformation, he dare not move backward (away from the sovereign); thus, "moving back one step" is equivalent to "moving forward one step" in sequence. Moving back another step, Earth Qi takes charge, corresponding to the Left Intercalary position of Heaven for the Guest Qi. In terms of Zhu Qi, this is the position of the Fourth Qi, which is the seat of Tai Yin Shi Tu, governing the distribution of Late Summer Qi. Moving back another step, Metal Qi takes charge, corresponding to the Right Intercalary position of Earth for the Guest Qi. In terms of Zhu Qi, this is the position of the Fifth Qi, which is the seat of Yang Ming Zao Jin, governing the distribution of Autumn Qi. Moving back another step, Water Qi takes charge, corresponding to the Zai Quan (Subterranean) position for the Guest Qi. In terms of Zhu Qi, this is the position of the Sixth Qi, which is the seat of Tai Han Han Shui, governing the distribution of Winter Qi. Moving back another step, Wood Qi takes charge, corresponding to the Left Intercalary position of Earth for the Guest Qi. In terms of Zhu Qi, this is the position of the First Qi, which is the seat of Jue Yin Feng Mu, governing the distribution of Spring Qi. Moving back another step, Jun Huo takes charge, returning to the previously mentioned position of Jun Huo.