The Book of the Great Beginning and Heavenly Origin

The Seven Chapters on Movements and Qi refer to the Great Treatise on the Heavenly Cycle, the Great Treatise on the Five Movements (or Five Operations), the Great Treatise on the Six Subtle Principles, the Great Treatise on the Interchange of Qi, the Great Treatise on the Five Constant Policies, the Great Treatise on the Six Primordial Cycles, Great Treatise on the Essentials of Ultimate Truth. If we add the Treatise on Acupuncture Methods and the Treatise on Root Diseases the remaining chapters, it is actually "Nine Treatises on Yunqi."

"The Yunqi Theory is a holographic deductive theory concerning certain spatiotemporal changes and their operational patterns at various levels of Heaven, Earth, and Humanity."

"Without a foundation in the I Ching, it is extremely difficult to gain a deep understanding and make significant progress in the study of the Five Movements and Six Qi, or even Traditional Chinese Medicine."

Qi Chu would pause after saying a few words, look at Su Ziyang, and Qi Chu Su Ziyang would nod in response, indicating that he understood.

"The concepts of the Five Movements and Six Qi are particularly closely related to the Eight Characters and Four Pillars)."

"That's why I just asked you if you've studied fortune telling and divination based on the Eight Characters. If you have, it will be easier for you to understand. But I'm not worried about your understanding of these basics, since Mengfei taught you."

Qi Chu once again praised Mr. Mengfei's teaching methods.

(ps: The content of the "Yellow Emperor's Inner Canon" mentioned here, as well as the original text in the chapters, can be consulted by readers if they are interested. A portion of the original text is also excerpted here for reference by fellow enthusiasts. Later, some text charts and images may be uploaded, so that the charm of the Five Movements and Six Qi can be better appreciated by using text to express the meaning of the diagrams.)

(This is arranged in the order of the Nine Treatises on Yunqi, combined with the author's insights and a compilation of key points from the original text, for sharing and exchange with fellow enthusiasts. Therefore, some key points have been extracted and illustrated with charts in my own unique style for mutual encouragement. Readers can refer to other books on Yunqi Theory for better understanding.)

"The Five Movements and Six Qi, or simply 'Yunqi,' in Traditional Chinese Medicine specifically refers to the Five Movements and Six Qi. This is quite different from Yunqi Yunqi people usually talk about, whether it 'Yunqi Yunqi."

The Tian Yuan Ji Da Lun Pian states. "The Five Movements and Yin and Yang are the way of Heaven and Earth, the guiding principles of all things, the parents of change, the origin of life and death, and the abode of the divine. How can one not understand them! Therefore, the birth of things is called transformation, the extreme of things is called change, the unfathomable Yin and Yang is called spirit, and the boundless use of spirit is called sagehood. The function of transformation is mystery in Heaven, the Way in man, and transformation on Earth. Transformation gives rise to the five flavors, the Way gives rise to wisdom, and mystery gives rise to spirit. Spirit in Heaven is wind, on Earth it is wood; in Heaven it is heat, on Earth it is fire; in Heaven it is dampness, on Earth it is earth; in Heaven it is dryness, on Earth it is metal; in Heaven it is cold, on Earth it is water. Therefore, in Heaven it is qi, on Earth it takes form. Form and qi interact and transform to give birth to all things. Heaven and Earth are the upper and lower of all things; left and right are the pathways of Yin and Yang; water and fire are the signs of Yin and Yin and Yang; metal and wood are the beginning and end of generation. Qi has quantity, form has prosperity and decline, and the upper and lower interact, thus gain and loss are manifested."

The Six Subtle Principles Treatise states. "The Emperor asked: 'What is the beginning (or 'the country' in another version)?' Qi Bo replied: 'It is where heaven and earth are divided.' Thus, regarding the human body, the country, heaven and earth, in terms of the Earlier Heaven Eight Trigrams, Qian (☰) at the head is heaven, and Kun (☷) in the abdomen (including the chest and abdomen) is earth; furthermore, within the Kun abdomen, a smaller Xiaotian arises, with heaven above the chest and earth below; in terms of the Later Heaven Eight Trigrams, the heaven above the Xiaotian universe resides in the heart (small intestine) as fire, Dui (☱) in the lungs and large intestine as clouds and marsh, and the earth below resides in the kidneys and bladder as water, Zhen (☳) in the liver and gallbladder as wood, Ku (☳) in the pericardium and triple burner as wind, Gen (☶) in the stomach as mountain, and Kun (☷) in the spleen as earth."

"The Yin and Yang and yang energies each have their own quantity, hence the saying ' Three Yin and Three Yang.'" That is, Yin and Yang are separately divided into three yin and three yang, which together constitute yin and Yin and Yang. Furthermore, the two polarities of yin and Yin and Yang are above the Five Elements.

"Responding to Heaven is the Heavenly Symbol, Receiving the Year is the Yearly Stem (Value), and the Three Harmonies are the Governance." The Three Harmonies here refers to the combination of the Three Yin and Three Yang, and also to the "Taiyi Heavenly Talisman" mentioned in the later chapter on Yunqi. In the Yi Jing system, the Three Harmonies refer to the combination of the twelve Earthly Branches, or the Three Harmonies Formation in the combination of the twelve Earthly Branches.

For ease of understanding, the basic knowledge of the Heavenly Stems and Earthly Branches related to Yunqi is compiled below.

I. Heavenly Stems and Earthly Branches

1. The Ten Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui.

Among them, Jia, Bing, Wu, Geng, and Ren are Yang stems.

Yi, Ding, Ji, Xin, and Gui are Yin stems.

Its Five Elements attributes:

A and B represent the element of wood in the east.

Bing and Ding represent the fire element of the south.

E and Ji represent the central Earth element.

Geng and Xin represent metal in the west.

Ren and Gui represent water in the north.

2. The Twelve Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai.

Among them, Zi, Yin, Chen, Wu, Shen, and Xu are Yang branches.

The Earthly Branches Chou, Mao, Si, Wei, You, and Hai are Yin Earthly Branches.

Its Five Elements attributes:

Yin and Mao represent the element of wood in the east.

Si and Wu represent the fire element in the south.

Shen and west represent the metal element in the west.

Hai and Zi represent water in the north.

Chou, Chen, Wei, and Xu represent the Earth element in the four seasons of late summer.

3. The Sixty-Year Cycle

The Sixty-Year Cycle (六甲子): This cyclical system uses the least common multiple of the ten Heavenly Stems and twelve Earthly Branches, 60, to form a cycle from beginning to end. Ten days make up a "xun" (旬), and ten two-hour periods (时辰) are also called a "xun." The sixty-year cycle is divided into six xun. The sixty-year cycle is listed below:

1. Jiazi Cycle: Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen, Guiyou:

2. Jiaxu Cycle: Jiaxu, Yihai, Bingzi, Dingchou, Wuyin, Jimao, Gengchen, Xinyi, Renwu, Guiwei:

3. Jia Shen Cycle: Jia Shen, Yi Xi, Bing Xu, Ding Hai, Wu Zi, Ji Chou, Geng Yin, Xin Mao, Ren Chen, Gui Si:

4. Jiawu Cycle: Jiawu, Yiwei, Bingzhong, Dingxi, Wuxu, Jihai, Gengzi, Xinchou, Renyin, Guimao:

5. Jia Chen Cycle: Jia Chen, Yi Si, Bing Wu, Ding Wei, Wu Zhong, Ji Xi, Geng Xu, Xin Hai, Ren Zi, Gui Chou:

The 6th Jia Yin cycle: Jia Yin, Yi Mao, Bing Chen, Ding Si, Wu Wu, Ji Wei, Geng Shen, Xin You, Ren Xu, Gui Hai.

4. The combination of Heavenly Stems and Earthly Branches

(1) Combination of Earthly Branches:

Earthly Branches Combinations (Twelve Earthly Branches Combinations)

1. The Twelve Earthly Branches Transform into Six Combinations:

1. Zi and Chou combine to form Earth;

2. Yin and Hai combine to form Wood:

3 Mao and Xu combine to transform fire;

4. Chen (辰) and You (酉) combine to transform into metal:

5. Already in contact with Shenhe Water:

The combination of 6 noon and 6 pm represents the separation of Yin and Yang. Noon is the sun, and 6 pm is the moon. Together they form the element earth.

The Twelve Earthly Branches and Six Combinations are used in the Four Pillars of Destiny, specifically in the arrangement of Heavenly Stems and Earthly Branches in a person's birth year, month, day, and hour (also known as the Four Pillars or the Eight Characters of Birth). For example, if the Earthly Branches in a person's birth chart contain Zi (子) and Chou (丑), then Zi and Chou combine, signifying harmony and good fortune.

(1) There are combinations, but there are also combinations that contain restraint and combinations that contain generation. Combinations that contain restraint are good at first but bad later, hot at first but cold later, and combinations that contain separation later. These are the information signs of combinations that contain restraint in the four pillars. For example, Zi and Chou combine. Zi is water and Chou is earth. Earth restrains water, so this is a combination that contains restraint.

(2) When there is growth within the combination, it means that things will get better and better as the combination continues. This is an indication of good combination in the Four Pillars of Destiny. Yin and Hai combine. Yin is wood and Hai is water. Water generates wood, so this is a case of growth within the combination. In the Book of Changes, the six trigrams within the Eight Trigrams have the same indication of good combination.

2. The Twelve Branches in Three Meetings:

The three branches of Yin, Mao, and Chen form the Eastern Wood element;

2. The three meetings of Yiwu and Wei (巳午未) represent the Southern Fire element;

3. The Shen-You-Xu combination forms a Western Metal element;

4. The three Hai, Zi, and Chou (亥子丑) form a combination representing the northern water element.

3. The Twelve Earthly Branches in a Three-Harmony Combination:

1. Shen Zi Chen form a Water Combination;

2. The Hai-Mao-Wei combination forms a Wood element:

3. The combination of Yin, Wu, and Xu forms a Fire element;

4. The combination of the Earthly Branches Yi, You, and Chou forms a Metal element;

5. The four earthly branches Chen, Xu, Chou, and Wei combine to form an earth element.

The Three Harmonies (三合) refers to the combination of the three elements of growth, prosperity, and death. The power of the Three Harmonies is second only to the Three Meetings (三会). The Three Harmonies can transform into something auspicious or inauspicious; the transformation into something that generates is auspicious, while the transformation into something that restrains is inauspicious.

4. Half-Three-in-One Formation

(1) Half-Three-Harmony Formation of Raw Earth:

1. The Hai-Mao half-combination transforms into a Wood element;

2. Yin-Wu half-combination transforms into a fire formation:

3. The half-combination of the Earthly Branches Yi and You transforms into a Metal element;

4. Shenzi half-combination transforms into a water element.

The influence of a semi-trine formation (生地半三合局) is less than that of a full trine formation (三合局).

(2) Yangdi Half-Three-Harmony Formation:

1. The half-combination of Mao and Wei forms a Wood element;

2. The half-combination of Wu and Xu forms a fire element;

3. The combination of You and Chou forms a metal element;

4. Zi and Chen form a partial water combination.

The influence of the Yangdi Half-Three Harmony Formation is less than that of the Half-Three Harmony Formation.

The clashes between the Earthly Branches (the twelve Earthly Branches clash, or the six clashes)

The twelve earthly branches clash:

1. The clash between Zi and Wu (子午相冲);

2. Chou and Wei clash;

3. Yin and Shen clash;

4. The Rabbit and the Rooster clash;

5. Chen and Xu clash;

6. The Earthly Branches of Yi and Hai clash.

Confrontation actually means opposition, and conflict means mutual restraint. For example, Mao is wood in the east, Youjin is in the west, Wuhuo is in the south, and Zishui is in the north. They are all in opposite positions, so they are in opposition.

In the Four Pillars of Destiny, clashes are generally considered inauspicious. In the Eight Trigrams, clashes can be auspicious or inauspicious. A clash that removes the auspicious element is inauspicious, while a clash that removes the inauspicious element is auspicious. For example, if the Four Pillars contain a clash between Zi and Wu, or between Mao and You, these are considered inauspicious. Clashes can be further categorized as either adjacent or separated. Adjacent clashes are more powerful and bring greater misfortune, while separated clashes are less powerful and bring less misfortune.

The Earthly Branches are considered to be in conflict at the seventh position, just as the Heavenly Stems are considered to be in conflict at the seventh position. The number six is considered in harmony, but seven is excessive, and this excess leads to conflict and thus, death. Therefore, seven is the number of conflict and killing between Heaven and Earth.

The Tian Yuan Ji Da Lun Pian states. "The Emperor asked: 'How do the upper and lower realms interact?' Guiyu Qu replied: 'Cold, heat, dryness, Yin and Yang, wind, and fire are the yin and yang of Heaven, with yin above and yang below. Wood, fire, earth, metal, water, and Yin and Yang are the yin and yang of Earth, with growth, transformation, storage, and storage below. Heaven uses Yin and Yang to generate yin and yin to grow, while Earth uses yang to kill and Yin and Yang. Therefore, there is Yin and Yang within yang and yang within yin. To understand the yin and yang of Heaven and Earth, one must respond to the Qi of Heaven, which moves ceaselessly, thus shifting to the right every five years; and respond to the Qi of Earth, which remains still and maintains its position, thus circulating every six periods. Movement and stillness interact, upper and lower realms face each other, Yin and Yang intersect, and change arises from this.'"

This clearly explains the difference between the Yin and Yin and Yang names of Heaven and Earth, as well as the developmental law of the interplay and transformation of Heaven's movement and Earth's stillness, and the alternation of five and six.

The Tian Yuan Ji Da Lun Pian states. "The Emperor asked: 'Does the cycle of heaven and earth have a number?' Guiyu Qu replied: 'Heaven uses six as its period, and earth uses five as its system. The cycle of heaven is completed in six periods; the cycle of earth is completed in five years. The sovereign fire is named according to its position, and the ministerial fire is named according to its position. Five and six combine..."

The heavens are governed by six, and the earth by five. The numbers five and six represent the interplay of yin and Yin and Yang. The celestial body, numbering ten, is divided by Yin and Yang, resulting in five, which is used as six. The earthly body, numbering twelve, is divided by Yin and Yang and yang, resulting in six, which is used as five. These numbers, when combined, form the sixty-year cycle of the sexagenary cycle. Therefore, the numerology of the I Ching is based on the principle of Three Yin and Three Yang, with Yin and Yang forming two, and combining these two to form six.

The Tian Yuan Ji Da Lun Pian states. "I have heard that in the years of Jia and Ji, the Earth element governs; in the years of Yi and Geng, the Metal element governs; in the years of Bing and Xin, the Water element governs; in the years of Ding and Ren, the Wood element governs; and in the years of Wu and Gui, the Fire element governs." Among those who study Traditional Chinese Medicine, very few connect this with the Heavenly Stem combinations in the I Ching system. To put it simply, this refers to the Heavenly Stem combinations in I Ching numerology.

(2) Combination of Heavenly Stems:

"Heavenly Stems Combinations (The Five Elements of the Ten Heavenly Five Elements Combining)"

1. Jia (甲) and Ji (己) combine to form Earth; 2. Yi (乙) and Geng (庚) combine to form Metal; 3. Bing (丙) and Xin (辛) combine to form Water; 4. Ding (丁) and Ren (壬) combine to form Wood; 5. Wu (戊) and Gui (癸) combine to form Fire.

The combination of the ten Heavenly Stems is determined by the positions of the twenty-eight constellations in the celestial sphere.

As stated in the "Yunqi Theory," "The Qi of the heavens passes through the stars, specifically the constellations of Heart, Tail, Horn, and Wheel." This means that when the Qi of the Five Elements (earth) passes through the constellations of Heart, Tail, Horn, and Wheel in the celestial sphere, it corresponds to the Jia and Ji positions in the Ten Heavenly Stems. Therefore, in years with Jia and Ji, the Qi of the Earth element is in charge. If the Heavenly Stems Jia and Ji appear in the Four Pillars of Destiny, it is considered a transformation into Earth, and the auspiciousness or inauspiciousness of this transformation is the same as that of the Three Combinations of the Twelve Earthly Branches.

The combination of the ten Heavenly Stems, also known as the Five Elements Combinations or the Five Combinations of the Heavenly Stems, refers to the five elements that are compatible and each has a combination. This can be derived from the numbers on the Yellow River Chart). In the Yellow River Chart, 1 and 6 are compatible, as are 2 and 7, 3 and 8, 4 and 9, and 5 and 10. Corresponding to the ten Heavenly Stems, 1 is Jia (甲), and 6 is Ji (己). Since 1 and 6 are compatible, Jia and Ji combine to form Five Elements combination. The others follow the same principle.

9. Clash of Heavenly Stems

1. Jia and Geng clash; 2. Yi and Xin clash; 3. Ren and Bing clash; 4. Gui and Ding clash; 5. Wu and Ji are in the center and clash without direction.

10. Heavenly Stems clashing

1. Wood (甲乙) overcomes Earth (戊己).

2. Fire (丙丁) overcomes Metal (庚辛).

3. Earth (戊己) controls Water (壬癸).

4. Geng and Xin metals overcome Jia and Yi woods.

5. Ren and Gui water restrain Bing and Ding fire.

II. Five Movements and Six Qi

The Five Movements refers to the fortune governed by the Five Elements attribute of the Heavenly Stems of the year. Some also call the Five Movements the Annual Fortune, or the Middle Fortune, or the Major Fortune. As for the Main Fortune, Guest Fortune, Main Qi, Guest Qi, etc. mentioned in other books on Yunqi, we will briefly discuss them here, and focus on the Nine Treatises on Yunqi (plus two supplementary chapters to make nine chapters) before further explanation.

Passenger transport is a special variation within each season, and annual passenger transport is divided into Wood, Fire, Earth, Metal, and Water seasons. It begins with the major season of the year; once the major season of the year is determined, it operates in five steps following the order of the Five Elements' mutual generation. Passenger transport is relative to the major season, because the major season's initial phase is Wood, the second phase is Fire, the third phase is Earth, the fourth phase is Metal, and the Five Movements is Water, remaining unchanged year after year. Passenger transport, however, begins with the major season of the year and changes annually along with it.

The numbers in the Yellow River Chart are: Heaven generates water, and Earth completes it. It is said to be six combinations, but in reality, they differ by five. For example, when Jia and Ji combine, their sequence number in the Heavenly Stems also differs by five. Combining themselves, the number is six. The rest are similar.

In terms of the Five Elements associated with the Heavenly Stems, Jia is Yang Wood and Ji is Yin Earth. Originally, Jia Wood controls Ji Earth, so how can they combine? This is because there is combination within control, and it is also a Yin and Yang transformation within control. The rest are similar, and this is the reason.

Thus, the Five Movements still use the Heavenly Number (odd number) of five as the element of destiny.

When Qi Chu started explaining things, he gave long, detailed explanations with a lot of content. It was very informative, and Su Ziyang listened very carefully, afraid of missing a single word.