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The Five Movements (Wu Yun) refer to the Qi of Wood, Fire, Earth, Metal, and Water. Initially, these five Qi permeate the sky, thereby transforming into the Five Movements and the Five Elements (Wood, Fire, Earth, Metal, Water). Subsequently, given the vastness of heaven and earth and the multitude of beings, all are generated and transformed based on the Five Movements. Chapter 5 of this classic, "Da Lun on Yin and Yang Corresponding to Phenomena" (Yin Yang Ying Xiang Da Lun), serves as the general outline for the Five Movements; this chapter traces their origin and repeatedly elucidates this principle.

Yellow Emperor sat in the Ming Tang (an ancient hall where rulers proclaimed policies and observed astronomy), began to rectify the Great Norm of Heaven (Tian Gang), personally observed the eight extreme directions, and examined and established the Five Constants (Wu Chang, referring to the ethical constants of Benevolence, Righteousness, Propriety, Wisdom, and Faithfulness).

The Ming Tang is a place where ruler and ministers govern together facing the light. The Great Norm of Heaven refers to the general principles of astronomy. By rectifying the Great Norm of Heaven, the Way of Heaven was established. The Eight Extremes refer to the eight directions of the Imperial Norm. By observing the Eight Extremes, the Way of Earth was established. The Five Constants refer to the enduring principles of human relations. By examining and establishing the Five Constants, the Way of Humanity was established. Before narrating the discussion between Yellow Emperor and Qibo on the principles of Yin-Yang and Qi-Movement of heaven and earth, the historian first records the setting.

Yellow Emperor asked the Heavenly Master: "The classics state that the movement and stillness of heaven and earth are governed by the Divine Spirit (Shen Ming); the ascent and descent of Yin and Yang are manifested by cold and heat. I have heard from my teacher about the numerical calculations of the Five Movements. What he said was merely that each of the Five Qi presides over a year. Starting with Jia to determine the Movement, I therefore discuss it."

Gui Yūqū replied: "Earth Movement presides over years ending in Jia and Ji; Metal Movement presides over years ending in Yi and Geng; Water Movement presides over years ending in Bing and Xin; Wood Movement presides over years ending in Ding and Ren; Fire Movement presides over years ending in Wu and Gui. Above the years of Zi and Wu, Shaoyin (Lesser Yin) presides; above the years of Chou and Wei, Taiyin (Greater Yin) presides; above the years of Yin and Shen, Shaoyang (Lesser Yang) presides; above the years of Mao and You, Yangming (Bright Yang) presides; above the years of Chen and Xu, Taiyang (Greater Yang) presides; above the years of Si and Hai, Jueyin (Terminal Yin) presides. This does not conform to the principle of Yin-Yang harmony. What is the reason?"

Yellow Emperor cited statements from "Da Lun on the Great Change of Qi Intersection" (Qi Jiao Bian Da Lun) and "Da Lun on the Six Sections and Viscera Manifestations" (Liu Jie Zang Xiang Da Lun), as well as the words of Gui Yūqū mentioned earlier, to explore the origin of Yin-Yang interconnection. "Da Lun on the Great Change of Qi Intersection" states: "The movement and stillness of heaven and earth are governed by the Divine Spirit; the recurrence of Yin and Yang is manifested by cold and heat." Yellow Emperor cited this to inquire, wishing to detail the Divine Spirit behind the movement and stillness of heaven and earth, and the cold and heat corresponding to the ascent and descent of Yin and Yang. Hearing about the numbers of the Five Movements from the teacher refers to each of the Five Qi presiding over a year. In "Da Lun on the Six Sections," Qibo stated: "The Five Movements succeed one another and govern accordingly; at the end of the cycle, they start again." "Starting with Jia to determine the Movement" means that there are ten Heavenly Stems; after six cycles of days, a Jia-Zi cycle is completed, and when Jia repeats, a year ends. "I therefore discuss it" refers to "Da Lun on the Great Origin of Heaven and Numbers" (Tian Yuan Ji Da Lun), where Yellow Emperor listed the succession of the Five Movements and discussed with Gui Yūqū the way of combining five and six. Gui Yūqū had said that in years of Jia and Ji, Earth Movement presides, etc., and that in years of Zi and Wu, Shaoyin appears above, etc. Here, Yellow Emperor reiterates Gui Yūqū's words, stating that this seems inconsistent with Yin-Yang, meaning that five and six do not combine. He asks for the reason, intending to explore the origin of their combination.

Qibo replied: "This is a clear principle, referring to the Yin and Yang of heaven and earth. Things that can be counted belong to the Yin and Yang within humanity; however, their point of convergence can be calculated through numbers. As for Yin and Yang, they can be multiplied by ten, then by a hundred, by a thousand, and by ten thousand. The Yin and Yang of heaven and earth cannot be deduced by numbers alone but must be understood through their phenomena (Xiang)."

"The term 'countable' and 'numbers can reach ten' and 'numbers can reach a thousand' are pronounced with the rising tone; others are read as written."

The Yin and Yang of heaven and earth differ from those within humanity. The Yin and Yang of heaven and earth belong to the Dao (Way/Principle); the Yin and Yang within humanity belong to Shu (Numbers/Calculation). When the Five Qi preside over the annual movements, starting with Jia to determine the Movement, it represents the harmony of Yin and Yang. This is a clear principle, which is the Yin and Yang of heaven and earth. As for the numbers of the Five Elements that can be counted, these are the Yin and Yang within humanity. However, by aligning the numbers of human Yin and Yang with Heaven, Heaven and Man share the same principle, and the converging numbers can be derived. The Yin and Yang within humanity: their numbers can extend to ten, deduce to a hundred, to a thousand, and to ten thousand, infinite in number. But the Yin and Yang of heaven and earth are not deduced by numbers; rather, in the beginning of chaos, by looking up at their phenomena, we understand them simply through their images.

Yellow Emperor said: "I wish to hear about their origin."

Since the Yin and Yang of heaven and earth are understood through phenomena rather than numbers, he wished to know their beginning.

Qibo replied: "Your question is profound! I have reviewed the text of the 'Tai Shi Tian Yuan Ce' (Record of the Great Beginning and Heavenly Origin). The Red Qi (Dan Tian Zhi Qi) passes through Niu and Nu constellations and the Wu sector. The Green/Cyan Qi (Cang Tian Zhi Qi) passes through Xin and Wei constellations and the Ji sector. The Azure Qi (Cang Tian Zhi Qi - note: context implies distinct celestial qi) passes through Wei, Shi, Liu, and Gui constellations. The White Qi (Su Tian Zhi Qi) passes through Kang, Di, Mao, and Bi constellations. The Black Qi (Xuan Tian Zhi Qi) passes through Zhang, Yi, Lou, and Wei constellations. The so-called Wu and Ji sectors refer to Kui/Bi and Jiao/Zhen constellations, which are the gates of heaven and earth. The beginning of observation is the birth of the Dao; one must thoroughly understand this."

"The character 'Fen' is pronounced with the departing tone. 'Jin' sounds like 'Jin'; same for other chapters."

The beginning of Yin and Yang stems from the Great Void (Tai Xu). Thus, citing the 'Tai Shi Tian Yuan Ce', we explain its origin. Light and pure Qi rises to form Heaven. Within this light purity, there are Red, Cyan, White, and Black Qi. Their colors differ, and their transformative responses vary. Therefore, the Red Qi passes through Niu and Nu (Gui degree) and Kui/Bi (Wu sector). The Red Qi begins passing here; thus, in Wu and Gui years, Fire is transformed, and Shaoyang Ministerial Fire corresponds to the left and right of Red Qi. The Green Qi passes through Xin and Wei (Jia degree) and Jiao/Zhen (Ji sector). The Green Qi begins passing here; thus, in Jia and Ji years, Earth is transformed, and Taiyin Damp Earth corresponds to the left and right of Green Qi. The Azure Qi passes through Wei and Shi (Ren degree) and Liu and Gui (Ding degree). The Azure Qi begins passing here; thus, in Ding and Ren years, Wood is transformed, and Jueyin Wind Wood corresponds to the left and right of Azure Qi Lord Fire. The White Qi passes through Kang and Di (Yi degree) and Mao and Bi (Geng degree). The White Qi begins passing here; thus, in Yi and Geng years, Metal is transformed, and Yangming Dry Metal corresponds to the left and right of White Qi. The Black Qi passes through Zhang and Yi (Bing degree) and Lou and Wei (Xin degree). The Black Qi begins passing here; thus, in Bing and Xin years, Water is transformed, and Taiyang Cold Water corresponds to the left and right of Black Qi. Shaoyin Lord Fire holds a position of supreme honor and does not govern Qi transformation; therefore, it does not correspond to a specific direction. The so-called Red Qi corresponds to the Wu sector, and Green Qi corresponds to the Ji sector. Wu is the Gate of Heaven, akin to Kui and Bi of Qian; Ji is the Door of Earth, akin to Jiao and Zhen of Yi. Thus, Kui, Bi, Jiao, and Zhen are the gates of heaven and earth. The beginning of these climatic conditions is the birth of the Dao, originating from the void, with endless generation and transformation; this must be thoroughly understood.

Yellow Emperor said: "Excellent. The classics state that Heaven and Earth are the upper and lower of all things, and Left and Right are the pathways of Yin and Yang. I do not understand what this means."

Having clarified the origin of Yin and Yang, Yellow Emperor praised this and reiterated the words of Gui Yūqū from "Da Lun on the Great Origin of Heaven and Numbers" to ask further.

Qibo replied: "By 'upper and lower,' it refers to the Sui Shang (Annual Upper) and Sui Xia (Annual Lower) appearing, which are the locations of Yin and Yang."

By "upper and lower," Sitian (Presiding Heaven) is above, and Zaiquan (In-spring) is below. For example, if Shaoyin is above, then Yangming is below; if Yangming is above, then Shaoyin is below; if Taiyin is above, then Taiyang is below; if Taiyang is above, then Taiyin is below; if Shaoyang is above, then Jueyin is below; if Jueyin is above, then Shaoyang is below. Throughout the year, the upper and lower are visible, representing the location of Yin and Yang. "Heaven and Earth are the upper and lower of all things" refers to this.

By "left and right," whenever Jueyin is seen above, Shaoyin is on the left and Taiyang is on the right; whenever Shaoyin is seen above, Taiyin is on the left and Jueyin is on the right; whenever Taiyin is seen above, Shaoyang is on the left and Shaoyin is on the right; whenever Shaoyang is seen above, Yangming is on the left and Taiyin is on the right; whenever Yangming is seen above, Taiyang is on the left and Shaoyang is on the right; whenever Taiyang is seen above, Jueyin is on the left and Yangming is on the right. The phrase "facing north to assign positions" means determining the position while facing north, describing the appearance of the upper (Sitian).

This describes the left and right positions above. "Zhu" means "all" or "generally." Regarding "left and right": generally, if Jueyin is above, Shaoyin is on the left and Taiyang is on the right; if Shaoyin is above, Taiyin is on the left and Jueyin is on the right; if Taiyin is above, Shaoyang is on the left and Shaoyin is on the right; if Shaoyang is above, Yangming is on the left and Taiyin is on the right; if Yangming is above, Taiyang is on the left and Shaoyang is on the right; if Taiyang is above, Jueyin is on the left and Yangming is on the right. The celestial sphere faces south, and humans determine positions based on this. "Facing north to assign left and right positions" means facing north to describe the appearance of the upper.

Yellow Emperor said: "What is 'lower'?"

Proceeding from the upper to explore the lower.

Qibo replied: "If Jueyin is above, then Shaoyang is below, with Yangming on the left and Taiyin on the right; if Shaoyin is above, then Yangming is below, with Taiyang on the left and Shaoyang on the right; if Taiyin is above, then Taiyang is below, with Jueyin on the left and Yangming on the right; if Shaoyang is above, then Jueyin is below, with Shaoyin on the left and Taiyang on the right; if Yangming is above, then Shaoyin is below, with Taiyin on the left and Jueyin on the right; if Taiyang is above, then Taiyin is below, with Shaoyang on the left and Shaoyin on the right. The phrase 'facing south to assign positions' means determining the position while facing south, describing the appearance of the lower."

This describes the left and right positions below. For instance, if Jueyin presides over Heaven above, then Shaoyang is below; to the left of Shaoyang is Yangming, and to the right is Taiyin. If Shaoyin presides over Heaven above, then Yangming is below; to the left of Yangming is Taiyang, and to the right is Shaoyang. If Taiyin presides over Heaven above, then Taiyang is below; to the left of Taiyang is Jueyin, and to the right is Yangming. If Shaoyang presides over Heaven above, then Jueyin is below; to the left of Jueyin is Shaoyin, and to the right is Taiyang. If Yangming presides over Heaven above, then Shaoyin is below; to the left of Shaoyin is Taiyin, and to the right is Jueyin. If Taiyang presides over Heaven above, then Taiyin is below; to the left of Taiyin is Shaoyang, and to the right is Shaoyin. The terrestrial body faces north, and humans determine its position. "Facing south to assign left and right positions" means facing south to describe the appearance of the lower. "Left and Right are the pathways of Yin and Yang" refers to this.

When upper and lower meet, and cold and heat overlap, if the Qi are harmonious (Xiang De), there is peace; if not, disease occurs.

"Upper and lower meeting" refers to the intersection of Heaven and Earth Qi. "Cold and heat overlapping" refers to the addition of Yin and Yang Qi. "Qi are harmonious" means the added Qi and the ruling seasonal Qi generate and prosper each other, resulting in harmony. "Not harmonious leads to disease" means the added Qi and the ruling seasonal Qi clash and harm each other, leading to disease. For example, in Zi and Wu years, Shaoyin presides over Heaven and Yangming resides in Spring; this is the ruling annual Qi. The First Qi is Jueyin Wind Wood, Second Qi is Shaoyin Lord Fire, Third Qi is Taiyin Damp Earth, Fourth Qi is Shaoyang Ministerial Fire, Fifth Qi is Yangming Dry Metal, and Final Qi is Taiyang Cold Water; this is the ruling seasonal Qi. If Yangming resides in Spring, then Taiyang is to the left of Yangming. All added Guest Qi (Ke Qi) originates from the left of the Residing Spring Qi. Thus, Taiyang Cold Water adds to the First Qi, Jueyin Wind Wood adds to the Second Qi, Shaoyin Lord Fire adds to the Third Qi, and so on. Among these, some generate and prosper the ruling seasonal Qi (harmonious), while others clash and harm (not harmonious); this can be inferred.

Yellow Emperor said: "Why does disease occur when the Qi are harmonious?"

Even with the addition of the Six Qi, there are cases where they are harmonious yet disease occurs; hence, this question is raised.

Qibo replied: "Because the lower Qi adds upon the upper Qi, occupying an improper position."

"Dang" is pronounced with the departing tone, same as later instances.

Among the Six Qi, there are two Fires: Lord Fire (Jun Huo) governs by brightness and is above; Ministerial Fire (Xiang Huo) governs by position and is below. For example, in Mao and You years, Yangming presides over Heaven, so Shaoyin resides in Spring. To the left of Shaoyin is Taiyin. Taiyin Damp Earth adds to the First Qi of Jueyin Wind Wood, and Shaoyang Ministerial Fire adds to the Second Qi of Shaoyin Lord Fire. Fire adding to fire seems harmonious. Although called harmonious, because the lower Fire adds upon the upper, the position is improper. "Da Lun on the Six Micro Principles" states: "When the minister occupies the lord's position, it is compliant; when the lord occupies the minister's position, it is rebellious." This refers to such cases.

Yellow Emperor said: "What about movement and stillness?"

Continuing the meaning of "lower adding upon upper," he asked about movement and stillness, inquiring how Heaven moves and Earth remains still regarding the additions.

Qibo replied: "The upper moves to the right, the lower moves to the left. Circling the heavens left and right, the remainder meets again."

The Earth is usually still, carrying out operations under the influence of Heaven's Qi. In Zi and Wu years, when Shaoyin presides over Heaven, it moves from the right to intersect with Taiyin in Chou and Wei years. Then, in Mao and You years, when Yangming is below, it moves from the left to intersect with Taiyang in Chen and Xu years. This is "the upper moves right, the lower moves left," starting from Zi and ending at Si. After six cycles of convergence, circling left and right around the heavens, it subsequently starts from Wu and ends at Hai, so the remainder meets again.

Yellow Emperor said: "I heard Gui Yūqū say: 'That which corresponds to Earth is still.' Now you say the lower moves to the left. I do not understand what this means. I wish to hear how it arises."

"Sheng" here implies "movement." In "Da Lun on the Great Origin of Heaven and Numbers," Gui Yūqū said: "Qi corresponding to Earth is still and maintains its position."

Yellow Emperor cites this to verify Qibo's statement about the lower moving left and wishes to understand why Earth moves.

Qibo replied: "Regarding the movement and stillness of Heaven and Earth, and the migration and recurrence of the Five Elements, even Gui Yūqū, who only observed the upper phenomena, could not fully elucidate them."

"Movement and stillness of Heaven and Earth" means Heaven moves and Earth is still. Although Earth is still, the Five Elements on Earth also migrate and rotate, with the remainder meeting again; hence, "Five Elements migrate and recur." In the previous chapter, Gui Yūqū said his family served for ten generations. Even Gui Yūqū, beyond ten generations, only observed climatic phenomena and could not fully explain the principles of change and flow.

The function of change: Heaven manifests phenomena (Xiang), Earth forms shapes (Xing). The Seven Luminaries (Sun, Moon, and Five Planets) weave through the void, and the Five Elements adhere to the Earth. Earth is that which carries the forms of generated things. The Void is that which displays the refined Qi corresponding to Heaven. The movement of form and essence is like roots and branches. By looking up at the phenomena, although distant, they can be known.

The *I Ching* says: "The Way of Heaven changes; 'Bian' (Change) is the gradual process, 'Hua' (Transformation) is the completion." The *Xi Ci* says: "In Heaven, Forms (Xiang) are created; on Earth, Shapes (Xing) are formed." Xiang refers to Sun, Moon, stars, etc.; Xing refers to mountains, rivers, animals, plants, etc. Thus, the function of change: Heaven manifests phenomena, Earth forms shapes. Heaven manifests phenomena, so the Seven Luminaries weave through the void, meaning the Sun, Moon, and Five Planets move through the Great Void. Earth forms shapes, so the Five Elements adhere to Earth, meaning Heaven distributes the Five Elements, which attach to Earth below, producing growth, transformation, harvest, and storage. Since the Five Elements adhere to Earth, Earth carries the forms of generated things. Since the Seven Luminaries weave through the void, the Void displays the refined Qi corresponding to Heaven. The movement of forms and essences: Form is based on Essence; thus, Essence is the root, and Form is the branch, like roots and branches. By merely looking up at the heavenly phenomena, although Heaven is high and far, its principles can be known. Knowing Heaven is knowing Earth.

Yellow Emperor said: "Is Earth, as the lower, blocked/sealed?"

"Pǐ" sounds like "Pī," pronounced with the rising tone.

Pi means blocked. If Earth Qi does not ascend and Heaven Qi does not descend, it becomes blocked and uncommunicative. Hence, the question: Is Earth, as the lower, blocked?

Qibo replied: "Earth is beneath humans, within the Great Void."

Humans wear Heaven on their heads and tread on Earth. Thus, Earth is beneath humans, Heaven covers above, surrounding the Earth below. Earth is within the Great Void.

Yellow Emperor said: "Upon what does it rely?"

"Féng" is used for "Píng."

Ping means reliance. Being within the Great Void, does Earth have a basis?

Qibo replied: "The Great Atmosphere supports it."

Heaven is clear above, Earth is ventilated below. The Great Atmosphere supports it; thus, what it relies upon is Qi.

Dryness dries it, Heat steams it, Wind agitates it, Moisture moistens it, Cold hardens it, Fire warms it. Thus, Cold and Wind are below, Dryness and Heat are above, Moisture is in the middle, and Fire travels between them. Cold and Heat (Six Qi) enter, thus causing the Void to transform and generate things.

Generally speaking, it is called the Great Atmosphere. Specifically, there are Six Qi—Dryness, Heat, Wind, Moisture, Cold, and Fire—traveling in and out within the Earth, thereby generating all things. Dryness, Heat, Wind, Moisture, Cold, and Fire are formless Qi in Heaven. Drying, steaming, agitating, moistening, hardening, and warming are tangible signs on Earth. Thus, Cold and Wind Qi are below the Earth; Dryness and Heat Qi are above the Earth; Moist Earth Qi is within the Earth; Fire and Heat Qi travel between them. Throughout the year, Sun and Moon operate, alternating Cold and Heat. Now, Wind and Moisture resemble Cold, and Dryness and Fire resemble Heat. Thus, the Six Qi of Cold and Heat enter the Earth, causing the Earth to reside in the Great Void and generate all things. Deducting this from humans: Liver and Kidney are below, corresponding to Cold and Wind below; Lung and Heart are above, corresponding to Dryness and Heat above; Spleen is in the center, corresponding to Moisture in the middle; Sanjiao Qi travels through upper, middle, and lower, corresponding to Fire traveling between. Humans reside in the midst of Heaven and Earth, participating in their correspondence.

Therefore, if Dryness prevails, the Earth dries; if Heat prevails, the Earth becomes hot; if Wind prevails, the Earth shakes; if Moisture prevails, the Earth becomes muddy; if Cold prevails, the Earth cracks; if Fire prevails, the Earth becomes solid.

This reiterates the previous meaning. Previously stated: Dryness causes drying, so if Dryness prevails, the Earth dries. Heat causes steaming, so if Heat prevails, the Earth becomes hot; because it steams, it is hot. Wind causes agitation, so if Wind prevails, the Earth shakes. Moisture causes moistening, so if Moisture prevails, the Earth becomes muddy; because it moistens, it is muddy. Cold causes hardening, so if Cold prevails, the Earth cracks. Cracking is the extreme of hardening. Fire causes warming, so if Fire prevails, the Earth becomes solid. Solid means firm and substantial. Moistening leads to mud, warming leads to solidity; this is natural law.

Yellow Emperor said: "How can the Qi of Heaven and Earth be observed?"

How can the Qi of Heaven and Earth be observed in humans?

Qibo replied: "The victory and retaliation (Sheng Fu) of the Qi of Heaven and Earth do not manifest in pulse diagnosis. The *Pulse Methods* state: 'Changes of Heaven and Earth cannot be diagnosed by pulses.' This is what is meant."

The Qi of Heaven and Earth refer to the Five Movements and Six Qi. Victory and retaliation refer to excessive victory and depressed retaliation. Changes in Qi-Movement manifest as folk diseases and cannot be known merely through diagnostic observation. Therefore, the method of pulse diagnosis states: "Changes of Heaven and Earth cannot be diagnosed by pulses." This refers to the fact that the Qi of Heaven and Earth, and their victory and retaliation, do not manifest in pulse diagnosis.

Yellow Emperor said: "What about the Intermittent Qi (Jian Qi)?"

"Jian" is pronounced with the departing tone.

Qibo replied: "Following the location of the Qi, expecting [their manifestation] in the left and right."

The left and right Qi of Sitian (Presiding Heaven) and the left and right Qi of Zaiquan (Residing Spring) are called Intermittent Qi. For example, if Shaoyin presides over Heaven, then Taiyin is on the left and Jueyin is on the right; this is called Intermittent Qi, residing above. If Yangming resides in Spring, then Taiyang is on the left and Shaoyang is on the right; this is called Intermittent Qi, residing below. This follows the Qi of Sitian and Zaiquan, expecting them in the left and right.

Yellow Emperor said: "How is this expectation made?"

Expecting in the left and right, how is it verified? Hence, the question: How is this expectation made?

Qibo replied: "Following the Qi brings harmony; violating the Qi brings disease."

Cong (Follow) means same. Wei (Violate) means contrary. Following the Qi means the ruling seasonal Qi of the year is identical to the added Intermittent Qi. For example, the First Qi is Jueyin Wind Wood, and in Chou and Wei years, Jueyin Wind Wood adds to the First Qi; this is following the Qi. Following leads to Yin-Yang harmony, hence peace. Violating the Qi means the ruling seasonal Qi is contrary to the added Qi. For example, the First Qi is Jueyin Wind Wood, but in Mao and You years, Taiyin Damp Earth adds to the First Qi; Wood controls Earth, which is violating the Qi. Violation leads to the added Qi being subdued, hence disease.

"If the position is improper, disease occurs."

Improper position refers to the earlier statement: "Lower Qi adding upon Upper Qi, occupying an improper position." For example, in Mao and You years, Taiyin Damp Earth adds to the First Qi of Jueyin Wind Wood, and Shaoyang Ministerial Fire adds to the Second Qi of Shaoyin Lord Fire. Lower adding upon upper, the position is improper, hence disease.

"If positions alternate and shift, disease occurs."

Die (Alternate) means substitute. Intermittent Qi adds to the ruling seasonal proper position, substituting and shifting. Intermittent Qi usurps the Ruling Qi; having the Qi of a different time constitutes disease.

"If the position is lost, danger ensues."