Great Discussion on the Changes in the Interaction of Qi

The Yellow Emperor asked: "The five movements alternate in governance, corresponding above with the cycles of heaven. Yin and yang revolve and follow each other, cold and heat pursue one another. Right qi and evil qi strike against each other, causing disharmony between the interior and exterior of the body. The qi and blood in the six channels fluctuate without stability, and the qi of the five viscera become either excessive or deficient, with conditions of excess, insufficiency, exclusive domination, and encroachment. I wish to understand the underlying principles of their beginnings, as well as their fixed names. May I hear this?"

Qibo bowed twice and replied: "Your question is very clear! This is to illuminate the principles of the Great Way. This is what heaven treasures, transmitted by the ancient masters. Although I am not intelligent, I have in the past heard the essential points."

The Yellow Emperor said: "I have heard that to encounter a suitable person yet not transmit is called losing the Way; to transmit to an unsuitable person is to rashly divulge heavenly treasures. My virtue is indeed shallow and insufficient to bear the supreme Way, but the multitudes of people lament that they cannot fulfill their natural lifespan. I hope that you, Master, can preserve the Way in its infinity, transmitting it without end. I take charge of this matter and act according to it. What should be done?"

Qibo said: "Allow me to speak in detail. The Upper Classic says: 'What is called the Way—above, it knows astronomy; below, it knows geography; in the middle, it knows human affairs. It can endure for long.' This is what is meant."

The Yellow Emperor asked: "What does this mean?"

Qibo said: "The fundamental qi each has its position. The position in heaven is astronomy; the position on earth is geography; understanding the changes in human qi is human affairs. Thus, when there is excess, qi arrives before the proper season; when there is insufficiency, qi arrives after the proper season. This is what is meant by governance and transformation, and the human body responds accordingly."

The Yellow Emperor asked: "What about the conditions of excess in the changes of the five movements?"

Qibo said: "When wood movement is in excess, wind qi prevails and the spleen earth is invaded by evil. People mostly suffer from diarrhea, reduced appetite, heavy body, oppression and depression, intestinal rumbling, and abdominal distension. In heaven, this corresponds to the Year Star (Jupiter). In severe cases, there is sudden proneness to anger, dizziness, vertigo, and disorders of the vertex. The transformation qi cannot govern properly; the generative qi acts alone; clouds and things fly and move; grasses and trees cannot rest; even to the point of shaking and falling leaves. There is also rib pain, severe vomiting, and if the Chongyang pulse ceases, death occurs and cannot be treated. In heaven, this corresponds to the Taibai Star (Venus).

When fire movement is in excess, blazing heat prevails and the metal lung is invaded by evil. People mostly suffer from malaria, shortness of qi, coughing and wheezing, blood spilling, blood discharge, diarrhea, dry throat, deafness, heat in the chest, and heat in the shoulders and back. In heaven, this corresponds to the Yinghuo Star (Mars). In severe cases, there is chest pain, distension under the ribs, rib pain, pain in the chest, breast, back, and scapulae, pain in the inner sides of both arms, body heat, bone pain, and the development of spreading sores. The harvest qi cannot move; the growth qi is solely prominent; rain, water, frost, and cold descend. In heaven, this corresponds to the Chenxing Star (Mercury). If it encounters the presence of Shaoyin sovereign fire or Shaoyang ministerial fire above, then the fire blazes fiercely, ice springs dry up, and the myriad things wither. People instead develop delirium, madness, coughing with sound, and severe diarrhea with incessant blood discharge. If the Taiyuan pulse ceases, death occurs and cannot be treated. In heaven, this corresponds to the Yinghuo Star.

When earth movement is in excess, rain and dampness prevail and the kidney water is invaded by evil. People mostly suffer from abdominal pain, cold limbs in the four extremities, unhappiness, heavy body, and oppression and depression. In heaven, this corresponds to the Zhenxing Star (Saturn). In severe cases, there is muscle atrophy, weakness of the feet with inability to contract, easy twitching when walking, pain under the feet, onset of water retention, abdominal fullness, reduced food intake, and inability to lift the four limbs. The disease occurs during the time when earth movement is dominant. The storage qi is hidden; the transformation qi acts alone; springs gush forth, rivers flood; dried marshes produce fish; wind and rain arise violently; earth dikes collapse; fish appear on land. People mostly suffer from abdominal distension, loose stools, and intestinal rumbling. If there is severe diarrhea and the Taixi pulse ceases, death occurs and cannot be treated. In heaven, this corresponds to the Year Star.

When metal movement is in excess, dryness qi prevails and the liver wood is invaded by evil. People mostly suffer from pain in both sides under the ribs and in the lower abdomen, red and painful eyes, sores at the corners of the eyes, and inability to hear sounds. When the killing qi is too severe, there is heavy body, oppression and depression, chest pain pulling the back, distension in both ribs with pain pulling the lower abdomen. In heaven, this corresponds to the Taibai Star. In severe cases, there is wheezing, coughing, qi reversal, shoulder and back pain, and disorders of the coccyx, genitals, thighs, knees, calves, and feet. In heaven, this corresponds to the Yinghuo Star. The harvest qi is harsh; the generative qi descends; grasses and trees contract; they become dry and wither. People instead develop sudden pain, inability to turn the rib sides, severe coughing with qi reversal and blood spilling. If the Taichong pulse ceases, death occurs and cannot be treated. In heaven, this corresponds to the Taibai Star.

When water movement is in excess, cold qi prevails and evil invades the heart fire. People mostly suffer from body heat, restlessness, agitation, palpitations, yin reversal, cold in both upper and lower body, delirium, and heart pain. Cold arrives ahead of time. In heaven, this corresponds to the Chenxing Star. In severe cases, there is abdominal swelling, edema of the lower legs, wheezing and coughing, night sweats, fear of wind, heavy rain descends, dust and fog gather in haziness. In heaven, this corresponds to the Zhenxing Star. If it encounters the presence of Taiyang cold water above, then rain, snow, ice, and frost do not descend according to the season; dampness changes the forms of the myriad things. People instead develop abdominal distension, intestinal rumbling, loose stools, undigested food in the stool, thirst, and faintness. If the Shenmen pulse ceases, death occurs and cannot be treated. In heaven, this corresponds to the Yinghuo Star and Chenxing Star."

The Yellow Emperor said: "Well spoken! What about the conditions of insufficiency?"

Qibo said: "Your question is truly thorough! When wood movement is insufficient, dryness qi then greatly prevails. The generative qi cannot respond in time; grasses and trees bloom late. When the killing qi is excessive, then the branches of hard trees crack and all become withered and dry. In heaven, this corresponds to the Taibai Star. People mostly suffer from cold in the middle burner, rib pain, lower abdominal pain, intestinal rumbling, and loose stools. Cool rain descends out of season. In heaven, this corresponds to the Taibai Star, with its corresponding grain being green. If it encounters the presence of Yangming dryness metal above, the generative qi loses its mandate; grasses and trees bloom a second time; the transformation qi then becomes urgent. In heaven, this corresponds to the Taibai Star and Zhenxing Star, and the green things wither early. When the retaliatory qi arrives, then blazing heat and flowing fire occur; dampness becomes dry; soft and fragile grasses and trees wither; the lower parts regrow; flowering and fruiting occur simultaneously. People mostly suffer from cold and heat, sores, boils, rashes, and abscesses. In heaven, this corresponds to the Yinghuo Star and Taibai Star, with their corresponding grain being white and firm. White dew descends early; the killing and harvesting qi operates; cold rain harms the myriad things; insects gnaw on sweet yellow things; the spleen earth is invaded by evil; the red qi is transformed later; the heart qi is treated late; it overcomes the metal lung above; the white qi then suffers humiliation; grains cannot mature. People mostly suffer from coughing and nasal discharge. In heaven, this corresponds to the Yinghuo Star and Taibai Star.

When fire movement is insufficient, cold qi then greatly prevails. The growth qi cannot govern; the myriad things bloom and then congeal. When the gloom is excessive, yang qi cannot transform and nurture, thus breaking the flourishing beauty. In heaven, this corresponds to the Chenxing Star. People mostly suffer from chest pain, distension under the ribs, pain in both ribs, pain in the chest, breast, back, scapulae, and inner sides of both arms, oppression and faintness, heart pain, sudden loss of voice, the chest and abdomen greatly distended under the ribs, and pain that pulls from the lower regions to the lower back. In severe cases, there is difficulty in bending and stretching, and the hip and thigh feel as if separated. In heaven, this corresponds to the Yinghuo Star and Chenxing Star, with their corresponding grain being red. When the retaliatory qi arrives, then dust and gloom gather and heavy rain is about to come; the black qi then suffers humiliation. People mostly suffer from duck-like loose stools, abdominal fullness, inability to eat, cold in the abdomen, intestinal rumbling, pouring diarrhea, abdominal pain, sudden spasms, wilting and numbness, and inability of the feet to support the body. In heaven, this corresponds to the Zhenxing Star and Chenxing Star, and the black grains cannot mature.

When earth movement is insufficient, wind qi then greatly prevails. The transformation qi cannot issue its command; grasses and trees flourish and bloom; they waver excessively, flowering but not bearing fruit. In heaven, this corresponds to the Year Star. People mostly suffer from undigested food in the stool, cholera, heavy body, abdominal pain, shaking of sinews and bones, twitching and aching of muscles, and proneness to anger. When the yearly qi takes action, hibernating insects attach themselves early; all people suffer from cold in the center. In heaven, this corresponds to the Year Star and Zhenxing Star, with their corresponding grain being yellow. When the retaliatory qi arrives, then the harvesting governance is severe and urgent; famous trees become old and wither; sudden pain in the chest and ribs occurs, pulling downward to the lower abdomen, with frequent sighing. Insects gnaw on sweet yellow things; evil qi lodges in the spleen; yellow grains then reduce in yield. People have reduced food intake and do not know the taste of food; green grains are also damaged. In heaven, this corresponds to the Taibai Star and Year Star. If it encounters the presence of Jueyin wind wood above, flowing water does not freeze; hibernating insects appear; the storage qi cannot be applied; the white qi cannot retaliate. In heaven, this corresponds to the Year Star, and the people are then at peace."

When the metal movement is insufficient, the fire heat then becomes prevalent, the growth qi then takes effect, the long qi dominates exclusively, and the myriad things therefore flourish and thrive, with dryness and scorching following accordingly. In the heavens, it corresponds to the Sparkling Deluder star. People mostly suffer from heaviness in the shoulders and back, nasal congestion and sneezing, bloody stools, and incessant diarrhea; the harvest qi is thereby delayed. In the heavens, it corresponds to the White Apex star, and its grains are firm and bearded. When the retaliatory qi arrives, cold rain suddenly descends, hailstones and frost and snow fall, injuring and killing the myriad things. Yin reverses and repels yang qi; the yang qi instead rises upward, causing pain at the head and the brain’s door, extending to the fontanel with heat. In the heavens, it corresponds to the Dark Pearl star. Red grains cannot mature. People mostly suffer from mouth sores, and in severe cases, heart pain.

When the water movement is insufficient, damp qi then becomes greatly prevalent; the long qi is instead put into effect. Its transformation is rapid, and summer rains descend repeatedly. In the heavens, it corresponds to the Quelling Star. People mostly suffer from abdominal fullness, a heavy body, watery diarrhea, cold ulcers with discharge, pain in the lower back and thighs, difficulty in movement at the knee hollows, calves, thighs, and knees, irritability, wilting and reversal cold of the feet, pain beneath the feet, and in severe cases, swelling of the dorsum of the foot. The storage qi cannot exert its governance, and the kidney qi cannot maintain balance. In the heavens, it corresponds to the Dark Pearl star, and its grains are black. If it meets the greater yin damp earth above, then great cold repeatedly occurs, hibernating creatures conceal themselves early, solid ice accumulates on the ground, and sunlight cannot exert its governance. People mostly suffer from cold diseases of the lower body, and in severe cases, abdominal fullness and swelling. In the heavens, it corresponds to the Quelling Star, and it governs yellow grains. When the retaliatory qi arrives, great wind suddenly arises, grass falls and trees shed their leaves, growth does not appear fresh, facial complexions frequently change, sinews and bones contract and cramp, muscles twitch and jerk, the eyes see things blurrily, objects develop cracks, rashes emerge on the flesh, evil qi accumulates together within the chest and diaphragm, and heart and abdomen pain occurs. Yellow qi is thereby damaged, grains cannot mature. In the heavens, it corresponds to the Year Star.

The Yellow Lord said: Well spoken! I wish to hear about the patterns of the seasons.

Qi Bo said: How detailed your inquiry is! When the wood movement is insufficient, if in spring there is the transformation of branches singing and pitch pipes harmonizing, then in autumn there will be the governance of dew and mist, cool and clear. If in spring there is the victorious qi of bleakness and destruction, then in summer there will be the retaliatory qi of blazing heat and scorching fire. Its disaster and calamity lie in the east; the corresponding viscus is the liver; the disease internally lodges in the flank and rib region, and externally in the joints.

When the fire movement is insufficient, if in summer there is the transformation of brightness and radiance, then in winter there will be the governance of stern frost and severe cold. If in summer there is the victorious qi of bleakness, congealing, and piercing cold, then from time to time there will be the retaliatory qi of dust, gloom, and heavy rain. Its disaster and calamity lie in the south; the corresponding viscus is the heart; the disease internally lodges in the chest, breast, and flank region, and externally in the channels and network vessels.

When the earth movement is insufficient, if in the four seasons there is the transformation of dust and clouds moistening, then in spring there will be the governance of branches singing and sprouts breaking the soil. If in the four seasons there occur the changes of shaking, pulling, and swirling, then in autumn there will be the retaliatory qi of killing and drenching rain. Its disaster and calamity lie in the four seasons; the corresponding viscus is the spleen; the disease internally lodges in the heart and abdomen, and externally in the flesh and four limbs.

When the metal movement is insufficient, if in summer there is the season of brightness, blazing, and steaming, then in winter there will be the response of severe congealing and orderly sternness. If in summer there occur the changes of blazing, scorching, and burning, then in autumn there will be the retaliatory qi of hail and frost and snow. Its disaster and calamity lie in the west; the corresponding viscus is the lung; the disease internally lodges in the chest, breast, flank, shoulder, and back, and externally in the skin and body hair.

When the water movement is insufficient, if in the four seasons there is the transformation of flowing streams, moistening, dust, and clouds, then from time to time there will be the response of harmonious wind and germination. If in the four seasons there occur the changes of dust, gloom, and sudden rain, then from time to time there will be the retaliatory qi of drifting and shaking. Its disaster and calamity lie in the north; the corresponding viscus is the kidney; the disease internally lodges in the lower back, spine, and bone marrow, and externally in the knee hollows, calves, and knees.

The governance of the five movements is like a balance scale: what is high it presses down, what is low it lifts up; transformation responds to it, change retaliates against it. This is the principle of birth, growth, transformation, harvest, and storage; it is the normal pattern of qi. If it is lost, heaven and earth become blocked and obstructed. Therefore it is said: The movement and stillness of heaven and earth are recorded by the spiritual brilliance; the reversion and alternation of yin and yang are manifested by cold and heat. This is what is meant.

The Yellow Lord said: What you have explained about the patterns of the five qi’s changes corresponding to the four seasons can be said to be extremely detailed. But the movement and change of qi often arise from encounter and contact, occurring without fixed timing, suddenly causing disaster and calamity. How can this be predicted?

Qi Bo said: The movement and change of qi are originally not fixed. Nevertheless, the virtue, transformation, governance, and disaster of the five qi each have their own different signs.

The Yellow Lord asked: What does this mean?

Qi Bo said: The east generates wind; wind generates wood. Its virtue is to spread warmth; its transformation is to give birth to flourishing; its governance is to open and unfold; its season is wind; its change is to shake and scatter; its disaster is to fall and scatter. The south generates heat; heat generates fire. Its virtue is to manifest brightness; its transformation is to be luxuriant and dense; its governance is to shine and illuminate; its season is heat; its change is to melt and dissolve; its disaster is to burn and scorch. The center generates dampness; dampness generates earth. Its virtue is to steam with damp heat; its transformation is to be complete and abundant; its governance is to be quiet and stable; its season is dampness; its change is to bring sudden downpours; its disaster is to cause prolonged rain and collapse. The west generates dryness; dryness generates metal. Its virtue is to be pure and clean; its transformation is to tighten and contract; its governance is to be strong and urgent; its season is dryness; its change is to kill and wither; its disaster is to cause aging and falling. The north generates cold; cold generates water. Its virtue is to be bleak and cold; its transformation is to be clear and tranquil; its governance is to congeal and be stern; its season is cold; its change is to be bitter and severe; its disaster is to bring hail and frost and snow. Therefore, observing the movement of qi, there is virtue, there is transformation, there is governance, there is season, there is change, there is disaster. The myriad things are thereby affected, and the human body also corresponds to it.

The Yellow Lord said: What you have explained about the patterns of the year movements, including insufficiency and excess, all correspond to the five stars in the heavens. Now, virtue, transformation, governance, season, disaster, and variation do not always appear regularly but arise suddenly. Will the five stars then change accordingly?

Qi Bo said: The five stars receive the way of heaven in their movements, so they do not move without reason, and there is no response without corresponding celestial phenomena. But sudden movements are caused by mutations in the qi junction; the five stars do not respond to such mutations. Therefore it is said: “They respond to the regular, but do not respond to the sudden.” This is the meaning.

The Yellow Lord asked: How do they respond?

Qi Bo said: Each follows its own governing transformation.

The Yellow Lord asked: What about the speed and direction, forward and backward, of the five stars’ movements?

Qi Bo said: When they linger in their tracks for a long time, move in reverse with diminished brilliance, this is called “surveying below.” When they follow their tracks and depart, depart and then quickly return, winding in their passage, this is called “surveying omissions and errors.” When they linger for a long time and revolve, sometimes departing, sometimes approaching, this is called “deliberating on disaster and virtue.” When the time of fulfillment is near, the disaster is small; when the time of fulfillment is distant, the disaster is great. When their brilliance is twice the usual, their transformation effect is intense; when it is twice again, disaster immediately appears. When their brilliance is half the usual, their transformation effect is diminished; when it is half again, this is called “overseeing below,” examining the virtue and faults below. Those with virtue receive blessings; those with faults receive punishment. Therefore, when the star’s image appears, if its position is high and distant, it appears small; if its position is low and near, it appears large. Thus, a large star indicates that joy and anger are near; a small star indicates that fortune and misfortune are distant. When the year movement is excessive, the governing star shifts northward; when the year movement aligns with the heavenly movement, each follows its regular track. Therefore, when the year movement is excessive, the star it restrains loses its color and additionally takes on the color of its mother star; when the year movement is insufficient, the star it restrains additionally takes on the color of the star it cannot overcome. People only look on with fear and awe, not understanding the subtlety within; faced with the complex and chaotic star images, who can judge good and ill fortune? Acting recklessly without verification, they can only use the majesty of celestial images to caution the lords.

The Yellow Lord asked: How does the fulfillment of disaster work?

Qi Bo said: It also follows each transformation. Therefore, when the season arrives, there is abundance and decline; when stars intrude, there is forward and backward; the time of lingering has length and brevity; the manifestation of star images has good and evil; the affiliation of star lodgings has victory and defeat; and the response accordingly has good fortune and ill fortune.

The Yellow Lord asked: What is meant by good and evil?

Qi Bo said: There are joy, anger, sorrow, grief, luster, and dryness—these are the constant states of the celestial signs, and they must be carefully observed.

The Yellow Emperor asked: These six celestial signs vary in their positions, high and low—do their responses correspond in the same way?

Qi Bo said: Although the manifestations of the celestial signs differ in height and lowness, their responses are the same, and thus the human body also responds to them.

The Yellow Emperor said: Well spoken. Then how are virtue, transformation, governance, and the movement and loss or gain of seasonal orders?

Qi Bo said: Virtue, transformation, governance, seasonal orders, and calamitous changes cannot be increased one upon another. The flourishing and decline of the conquering qi and the responding qi cannot be augmented one upon another. The coming and going of magnitude and smallness cannot surpass one another. The actions of ascending and descending cannot be lacking one to another. Each follows its own movement and responds accordingly.

The Yellow Emperor asked: How does the occurrence of disease arise?

Qi Bo said: Virtue and transformation are the auspicious signs of qi; governance and seasonal orders are the manifestations of qi; change and variation are the markers of the responding qi; calamity and harm are the beginnings of damage. When qi mutually restrains and balances, there is harmony; when they cannot mutually restrain, disease arises; if one again encounters pathogenic qi, the condition becomes severe.

The Yellow Emperor said: Well spoken. This is the subtle and brilliant doctrine, the enterprise of the great sages, illuminating the great Way, reaching into the infinite, exhausting the boundless. I have heard that one who is skilled in discussing heaven must be able to respond to humans; one who is skilled in discussing antiquity must be able to verify it in the present; one who is skilled in discussing qi must be able to manifest it in the myriad things; one who is skilled in discussing responses can unite with the transformations of heaven and earth; one who is skilled in discussing transformation and change can penetrate the principles of the divine and the luminous. Except for you, who could expound such profound principles? Therefore, select an auspicious day and good hour, store it in the precious chamber of the numinous, recite it every morning, and name it the "Great Treatise on Changes at the Qi Junction." Unless one has fasted and bathed, do not dare to open it; cautiously transmit it.