The Five Elements and Three Yin-Yang Cycles: Ancient Wisdom for Modern Healing

Emperor Huang inquired, “Heaven possesses the Five Elements—Wood, Fire, Earth, Metal, and Water—which govern the five directions: East, West, South, North, and Center. These elements give rise to climatic changes such as cold, heat, dryness, dampness, and wind. Humans have five viscera that generate the five types of energy, leading to emotional changes like joy, anger, thought, worry, and fear. I am already aware of the cyclical nature of the Five Transports, each with its own governing season, and how they begin anew at the end of the year. However, I would like to hear more about the combination of the Five Transports and the Three Yin and Three Yang principles.”

Gui Yu Qu knelt again and replied, “Your question is truly insightful! The Five Transports and Yin-Yang are the fundamental laws of natural change, the overarching framework for all things in nature, the basis for the development and transformation of all things, and the root of growth and decay in the universe. These principles are the source of endless changes in the cosmos—how could one not understand them? Therefore, the initial occurrence of things is called ‘transformation,’ and when they reach their peak, it is called ‘change.’ The inscrutable transformations of Yin and Yang are referred to as ‘spirit,’ and those who can grasp and apply these boundless principles are called ‘sages.’ The role of Yin and Yang transformations is profound and infinite in the universe, manifests as the understanding of natural laws in humans, and as the generation and transformation of all things on Earth. The generation and transformation of matter produce the five flavors, the understanding of natural laws gives rise to wisdom, and in the vast universe, there are endless changes. The function of spirit is such that in heaven it 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. Thus, in heaven there is intangible Qi, and on Earth there is tangible substance. When form and Qi interact, they can transform and give birth to all things. Heaven covers above, and Earth supports below, making them the upper and lower boundaries for all things. Yang rises on the left, and Yin descends on the right, making left and right the pathways for Yin and Yang. Water belongs to Yin, and fire belongs to Yang, making water and fire the symbols of Yin and Yang. All things begin in spring, associated with wood, and bear fruit in autumn, associated with metal, making metal and wood the start and end of generation. The Yin and Yang energies are not static; they vary in quantity, and tangible substances also have differences in prosperity and decline during their development. When the Qi above and the substance below interact, the manifestations of excess and deficiency in things become apparent.”

Emperor Huang said, “I would like to hear about how the Five Transports govern the four seasons.” Gui Yu Qu replied, “Each of the Five Transports can govern a year, not just the four seasons.” Emperor Huang said, “Please explain the reasoning behind this to me.” Gui Yu Qu said, “I have long studied the ‘Tai Shi Tian Yuan Ce,’ which states: The boundless sky is the foundation for the generation and transformation of matter, the beginning of the proliferation of all things. The Five Transports operate in the heavenly cycle, ending and beginning anew, bestowing the true Qi of heaven and earth, and summarizing the essence of Earth’s generation and transformation. Nine stars hang in the sky, and the seven luminaries rotate according to the celestial degrees, thus all things experience the continuous changes of Yin and Yang, the different natures of softness and rigidity, the appearance of darkness and brightness in their proper order, and the coming and going of cold and heat in their due seasons. These endless mechanisms of life and the infinite ways of change, the diverse forms of all things in the universe, are all manifested. My family has studied these principles for ten generations, and this is the meaning.”

Emperor Huang said, “Well said. What is meant by the varying amounts of Qi and the prosperity and decline of form?” Gui Yu Qu replied, “Yin and Yang Qi each have different amounts. Jue Yin is the first Yin, Shao Yin is the second Yin, Tai Yin is the third Yin, Shao Yang is the first Yang, Yang Ming is the second Yang, and Tai Yang is the third Yang, hence the terms Three Yin and Three Yang. The prosperity and decline of form refer to the different degrees of excess and deficiency in the Qi governed by the Heavenly Stems. For example, after a year of excessive Yang, there will be a year of insufficient Yin, and after a year of insufficient Yin, there will be a year of excessive Yang. By understanding what Qi is coming and what Qi is following, one can predict the excess and deficiency of the annual Qi. A year in which the central Qi corresponds with the governing Qi of heaven is called a ‘Heavenly Accord’ year. A year in which the central Qi corresponds with the Five Elements of the earthly branch is called a ‘Yearly Direct’ year. A year in which the central Qi corresponds with both the governing Qi of heaven and the Five Elements of the earthly branch is called a ‘Triple Harmony’ year.”

Emperor Huang said, “How do the Qi of heaven and Earth interact?” Gui Yu Qu replied, “Cold, heat, dryness, dampness, wind, and fire are the Yin and Yang of heaven, governed by the Three Yin and Three Yang above. Wood, fire, earth, metal, water, and fire are the Yin and Yang of Earth, corresponding to the processes of growth, development, transformation, and storage below. In the first half of the year, the Qi of heaven prevails, with spring and summer being the Yin and Yang of heaven, governing growth and development; in the second half of the year, the Qi of Earth prevails, with autumn and winter being the Yin and Yang of Earth, governing decay and storage. Heaven has its Yin and Yang, and Earth also has its Yin and Yang. Thus, it is said that within Yang there is Yin, and within Yin there is Yang. To understand the changes of Yin and Yang in heaven and Earth, one must know that the Five Elements correspond to the Heavenly Stems as the Five Transports, constantly moving and unceasing, hence every five years, from east to west, each transport changes once; the Six Qi correspond to the Earthly Branches as the Three Yin and Three Yang, moving more slowly and each holding its position, thus completing a cycle every six years. Due to the interaction of movement and stillness, the mutual influence of the Qi of heaven and Earth, and the interweaving of Yin and Yang Qi, the changes of the Transports and Qi occur.”

Emperor Huang said, “Do the Qi of heaven and Earth, in their cyclical rotation, have a fixed number?” Gui Yu Qu replied, “The governing Qi of heaven operates in cycles of six, and the governing Qi of Earth operates in cycles of five. The governing Qi of heaven completes a cycle every six years, called ‘one set’; the governing Qi of Earth completes a cycle every five years, called ‘one cycle.’ The fire Qi of the dominant transport, the sovereign fire is nominal and does not govern the order, the ministerial fire acts on behalf of the sovereign to promulgate the fire’s command. The combination of the Six Qi and the Five Transports, with 720 Qi making up ‘one period,’ totaling 30 years; 1,440 Qi, totaling 60 years, forming one complete cycle. Within these 60 years, the excess and deficiency of Qi and transport can all manifest.”

Emperor Huang said, “Your discourse covers the heavens above and the Earth below, and can be considered very comprehensive. I wish to preserve it after hearing it, to use it to alleviate the suffering of the people above, to nourish my own body below, and to make the people understand these principles, so that harmony and affection may prevail, and the benefits may widely spread. It can also be passed down to future generations, so that they may not have to worry, and it will never end. Can I hear more from you?” Gui Yu Qu said, “The mechanism of the combination of Qi and transport is very close and profound. When it comes, it can be seen, and when it goes, it can be traced back. Following these laws leads to prosperity, while violating them leads to premature death. Not adhering to these laws and acting according to one’s own will will inevitably lead to natural disasters. Now, allow me to discuss the ultimate truths according to the natural laws.” Emperor Huang said, “Those who are good at discussing the beginning of things can also understand their end, and those who are good at discussing the near can also know the distant. In this way, although the ultimate number of Qi and transport is profound, the principles are not confusing, which is what is called clarity. Please further elaborate on these principles, making them more organized, concise yet not barren, perpetually passed down without extinction, easy to grasp and not forget, and able to outline the main points and grasp the essence. I would like to hear you speak in detail.” Gui Yu Qu said, “Your understanding of the principles is very clear, and your questions are also very insightful! It is like the response of a drum to a drumstick, or the immediate echo of a sound. I have heard that in years of Jia and Ji, the Earth Element governs; in years of Yi and Geng, the Metal Element governs; in years of Bing and Xin, the Water Element governs; in years of Ding and Ren, the Wood Element governs; in years of Wu and Gui, the Fire Element governs.”

Emperor Huang said, “How do the Three Yin and Three Yang correspond to the Six Qi?” Gui Yu Qu replied, “In years of Zi and Wu, Shao Yin governs heaven; in years of Chou and Wei, Tai Yin governs heaven; in years of Yin and Shen, Shao Yang governs heaven; in years of Mao and You, Yang Ming governs heaven; in years of Chen and Xu, Tai Yang governs heaven; in years of Si and Hai, Jue Yin governs heaven. The twelve Earthly Branches begin with Zi and end with Hai. Zi is the first with Shao Yin governing heaven, and Hai is the last with Jue Yin governing heaven. Therefore, following this order, Shao Yin is the beginning, and Jue Yin is the end. When Jue Yin governs heaven, the wind Qi prevails; when Shao Yin governs heaven, the heat Qi prevails; when Tai Yin governs heaven, the damp Qi prevails; when Shao Yang governs heaven, the ministerial fire Qi prevails; when Yang Ming governs heaven, the dry Qi prevails; when Tai Yang governs heaven, the cold Qi prevails. These are the original sources of the Three Yin and Three Yang, hence they are called the Six Qi.” Emperor Huang said, “Your exposition is truly great and profound! I will engrave it on jade tablets, store it in a gold cabinet, and name it ‘The Heavenly Origin Record.'”