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From the observation of phenology, spring is characterized by the expansion of Qi, which controls or dominates the life activities in nature, hence referred to as “Wood” Qi; summer is characterized by the rising movement of Qi, which controls or dominates life activities, hence referred to as “Fire” Qi.
Autumn is characterized by the inward movement of Qi, which controls or dominates life activities, hence referred to as “Metal” Qi; winter is characterized by the descending movement of Qi, which controls or dominates life activities, hence referred to as “Water” Qi; and the long summer is characterized by the stable movement of Qi, which controls or dominates life activities, hence referred to as “Earth” Qi.
The Five Elements interact in a seasonal order, supporting and nurturing each other, which is called the mutual generation of the Five Elements; they also restrain and suppress each other in a seasonal order, which is called the mutual overcoming of the Five Elements. The mutual generation prevents any element from being deficient, while the mutual overcoming prevents any element from being excessive, thus ensuring a stable state of Qi changes throughout the year.
The “Neijing” places the Five Elements alongside Yin and Yang, considering both as the source of life. The theory of the Five Elements is an ancient scientific theory that studies the movement and change of Qi in nature, as well as the origin of life and the laws of life movement.
The Five Elements are one of the important contents of TCM theory. Based on the records in the “Huangdi Neijing” and other ancient texts, the author discusses the basic concepts of the Five Elements from the perspective of Qi movement.
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The Five Elements are not merely five materials.
The Five Elements reveal the laws of movement and change of Qi between heaven and earth, the intrinsic connection between humans and nature, and the characteristics and interconnections of Qi in various organs of the human body.
In the theory of the Five Elements, the five characters: Wood, Fire, Earth, Metal, and Water have transcended their original meanings as specific materials to represent five forms of Qi movement, rising from a material level to a metaphysical level that studies the universal laws of all things, thus moving from the level of “objects” to the level of “principles”.
The term “Five Elements” refers to Wood, Fire, Earth, Metal, and Water.
However, if understood literally as five specific materials, it can only be called five materials, not five elements. The concept of “five materials” has existed since ancient times. In the “Zuo Zhuan, Year 27 of Duke Xiang”, it states: “Heaven produces five materials, which the people use together; one cannot be discarded.” The “Shang Shu Da Zhuan” also records: “Water and fire are what the people consume; Metal and Wood are what the people use for work; Earth is what nourishes all things, which is for human use.” This refers to five materials, five specific substances and materials. Even if referred to as five elements, it still belongs to the category of five materials.
The character “行” (xing) in Five Elements, according to the “Shuo Wen Jie Zi”, means: “the steps of a person”, which refers to walking, and can be extended to mean action, movement, or operation.
The term “Five Elements” should refer to the five forms of Qi movement in nature.
The Han Dynasty’s “Bai Hu Tong, Five Elements Chapter” states: “The term ‘行’ refers to the movement of Qi in heaven.” This means that the term “行” is used to describe the movement and operation of Qi in nature. Dong Zhongshu of the Han Dynasty stated more clearly in the “Chunqiu Fanlu”: “The Qi of heaven and earth combines into one, divides into Yin and Yang, distinguishes into four seasons, and categorizes into five elements.”
It is evident that the Five Elements refer to the movement of Qi in heaven and earth, and with Yin and Yang, there are four seasons, and with four seasons, there are five elements. The reason for using the term “行” is that the movement of Qi in heaven and earth is different.
The Five Elements interact in a seasonal order, supporting each other, and in an interspersed order, restraining each other, which is called mutual overcoming. The “Suwen, Yin Yang Ying Xiang Da Lun” states: “Heaven has four seasons and five elements, for growth, storage, and the changes of cold, heat, humidity, dryness, and wind.” This also connects the four seasons with the five elements. Therefore, in the “Huangdi Neijing”, the Five Elements are also referred to as “Five Movements”.
These all illustrate that the Five Elements reveal the laws of movement and change of Qi between heaven and earth, the intrinsic connection between humans and nature, and the characteristics and interconnections of Qi in various organs of the human body.
Thus, in the theory of the Five Elements, the five characters: Wood, Fire, Earth, Metal, and Water have transcended their original meanings as specific materials to represent five forms of Qi movement, rising from a material level to a metaphysical level that studies the universal laws of all things, thus moving from the level of “objects” to the level of “principles”.
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Attributes and Classification of the Five Elements
With the rotation of the heavens and the changing of the seasons on earth—spring, summer, long summer, autumn, and winter—the Qi of nature undergoes orderly movements and changes: expansion, rising, stability, inward collection, and descending. The ancients used Wood, Fire, Earth, Metal, and Water to represent their movement characteristics, which is called the Five Elements.
What are the forms and characteristics of Qi movement represented by the Five Elements? What is the basis for classifying all things in nature using the Five Elements? The ancients studied this using the method of “observing the heavens and examining the earth, knowing human affairs in between.”
Due to the rotation and revolution of the Earth, the ancestors living in the Northern Hemisphere could easily observe the daily and annual movements of the Big Dipper when looking up at the starry sky in the evening.
Regarding the annual movement, when the handle of the Big Dipper points east in the evening, it corresponds to spring; when it points south, it corresponds to summer; when it points west, it corresponds to autumn; and when it points north, it corresponds to winter.
This is the origin of the correspondence between the four directions and the four seasons.
In the “Shang Han Lun, Examples of Cold Damage”, Zhang Zhongjing recorded the relationship between the direction of the Big Dipper’s handle and the four seasons, eight major solar terms (Beginning of Spring, Beginning of Summer, Beginning of Autumn, Beginning of Winter, Winter Solstice, Summer Solstice, Spring Equinox, Autumn Equinox), twenty-four Qi, and seventy-two solar terms.
It is evident that the method of determining the four seasons and solar terms by observing the direction of the Big Dipper’s handle has a long history and is quite accurate, referred to as “Dipper Calendar” in the “Shang Han Lun”.
Observing the heavens, the Dipper points east; examining the earth, it is spring. In this season, the gentle breeze melts the ice and snow, seeds take root and sprout, and the roots and branches of plants extend. Bears, curled up in hibernation, emerge from their dens at the call of spring, stretching their bodies in a display of vitality.
Snakes, coiled in hibernation, are awakened by the spring breeze, stretching their bodies and slowly crawling out of their caves, beginning a new life for the year… From the observation of phenology to the ancient discussions about the dispersal and expansion of Yang Qi in spring, it is suggested that in spring, the expansion and dispersal of Qi control or dominate all biological activities in nature.
Since the roots and branches of trees prefer to expand and reach out, the ancients named the form of Qi’s expansion and dispersal as “Wood”. Therefore, “Wood” in the Five Elements does not refer to specific trees or wood materials, but represents the expansion and dispersal of Qi in nature during spring.
Heaven has five elements, and humans have five organs. In TCM, the liver corresponds to spring Qi, meaning that the physiological characteristics of the liver correspond to the dispersing and expanding Qi of Wood. Clinically, by regulating and soothing the liver, it can treat heart and lung diseases above, and promote bowel movements and diuresis below, as well as treat gynecological diseases, all utilizing the liver’s function of dispersing and expanding.
However, some texts state that the liver governs “rising”, while spring Qi governs “rising and sprouting”, which is debatable. The liver governs growth, and spring Qi governs growth and expansion, which is the original meaning of the “Huangdi Neijing”.
When the Dipper points south, the earth is in summer, the climate is hot, the growth of roots underground slows significantly, while the branches and leaves above ground flourish, and animals become more active, creating a scene of vitality and prosperity in nature.
From the observation of phenology to the ancient discussions about the flourishing of Yang Qi in summer, the rise of summer Qi, and the thriving and nurturing of all things, it is suggested that in summer, the rising movement of Qi controls or dominates all biological activities in nature.
Due to the fiery nature of fire, it is named “Fire”. Therefore, the one that rises is Fire Qi, not Wood Qi. If the movement of Wood Qi changes from “growth” to “rising”, it indicates that Wood is constrained and transforms into Fire, leading to pathological conditions.
When the Dipper points west, the earth is in autumn, the climate is cool and dry, the branches and leaves of plants wither, the tips of roots dry up, and nutrients are collected inward towards the main trunk, stored in fruits and seeds; hibernating animals accumulate a lot of fat, appearing plump and overweight, to prepare for the harsh winter ahead, entering a state of hibernation and slowly utilizing this energy.
From the observation of phenology to the ancient discussions about the need to conserve spirit and nurture during autumn, it is suggested that in autumn, the inward collection and convergence of Qi control or dominate all biological activities in nature. Due to the high density of metals, which symbolizes convergence, it is named “Metal”.
When the Dipper points north, the earth is in winter, the climate is harsh and cold, and all things are concealed. Seeds are buried deep in the soil, life is dormant, and animals in hibernation stay deep in their dens, with their basic metabolism at the lowest level. From the observation of phenology to the ancient discussions about the closure of the earth’s doors in winter, the concealment of Yang Qi, the descent of Yang Qi, the descent of earth Qi, and the nurturing and storage of winter Qi, it is suggested that in winter, the descending and hidden movement of Qi controls or dominates all biological activities in nature. Due to the nature of water being downward, symbolizing descent and concealment, it is named “Water”.
From spring to summer, it transitions from the expansion of Wood Qi to the rising of Fire Qi, representing a Yang movement; from autumn to winter, it transitions from the inward collection of Metal Qi to the descending of Water Qi, representing a Yin movement. The transition from Yang to Yin requires a turning point at the end of summer and the beginning of autumn, which is referred to in TCM as “Long Summer”.
In the long summer, the heat of summer has not yet dissipated, and continuous rain leads to a hot and humid climate. At this time, the growth of branches and tips slows down, having already flowered and fruited, and is now nurturing seeds and fruits; animals are nurturing their young, and reproduction is not as active as in spring and summer.
Thus, it can be inferred that this time is controlled or dominated by the stable movement of Qi in all biological activities in nature. This means that the movements of expansion and inward collection of Qi are balanced, as are the movements of rising and descending, maintaining a dynamic stability, and since the nature of Earth is the most stable and solid, it is named “Earth”.
In fact, the transition from the expansion of Wood Qi in spring to the rising of Fire Qi in summer; from the inward collection of Metal Qi in autumn to the descending of Water Qi in winter; and from the descending of Water Qi in winter to the expansion of Wood Qi in spring all have a period of stable transition. Thus, the “Huangdi Neijing” mentions the concept of “Earth thriving in all four seasons”. The so-called Earth thriving in all four seasons refers to the last 18 days of each season, where the stable movement of Earth Qi predominates.
Accompanied by the rotation of the heavens and the changing of the seasons on earth—spring, summer, long summer, autumn, and winter—the Qi of nature undergoes orderly movements and changes, represented by Wood, Fire, Earth, Metal, and Water, which is called the Five Elements.
Of course, the determining factors for seasonal changes are related to the periodic changes in the distance of the Earth from the Sun during its revolution around the Sun, and are not dependent on the direction of the Big Dipper’s handle. The direction of the Dipper is merely a reference for observing celestial phenomena, but it is one of the contents of the classification of the Five Elements.
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Mutual Generation and Overcoming of the Five Elements
Within generation, there is overcoming; within overcoming, there is generation. The mutual generation and overcoming ensure a stable state of Qi changes throughout the year. Only with such a stable state, after billions of years of evolution, has a vibrant world of life emerged, thus all life bears the imprint of the Five Elements.
The Five Elements interact in a seasonal order, supporting, nurturing, and promoting each other, which is called the mutual generation of the Five Elements, also referred to as “bi xiang sheng” in the “Chunqiu Fanlu”. The expansion of Wood Qi in spring creates conditions for the rising of Fire Qi in summer, called Wood generating Fire; the inward collection of Metal Qi in autumn provides the premise for the descending of Water Qi in winter, called Metal generating Water.
When Fire Qi rises to its peak, it must stop rising and stabilize, called Fire generating Earth; the stability of Earth Qi in the long summer will transition to the inward collection of Metal Qi with the arrival of autumn, called Earth generating Metal; and the descending of Water Qi in winter, which leads to the closure of life, stores energy for the dispersal and expansion of Wood Qi in the coming spring, which is called Water generating Wood.
The Five Elements also restrain, suppress, and overcome each other in an interspersed order, which is called the mutual overcoming of the Five Elements, also referred to as “jian xiang sheng” in the “Chunqiu Fanlu”. For example, the expansion of Wood Qi restrains the excessive stability of Earth Qi to prevent its tendency to become too solid and inward too early, called Wood overcoming Earth; the stability of Earth Qi can restrain the excessive descent of Water Qi, called Earth overcoming Water.
The descending of Water Qi restrains the excessive rising of Fire Qi, called Water overcoming Fire; the rising of Fire Qi restrains the excessive inward collection of Metal Qi to prevent it from descending too early, called Fire overcoming Metal; the inward collection of Metal Qi restrains the excessive expansion of Wood Qi, called Metal overcoming Wood.
Indeed, the explanation of the mutual generation and overcoming of the Five Elements can also be discussed from the relationships between the five materials. For instance, the “Suwen, Baoming Quansheng Lun” states: “Wood is cut by Metal, Water extinguishes Fire, Earth nourishes Wood, Metal is consumed by Fire, and Water is blocked by Earth; all things are thus, and cannot be exhausted.”
Similarly, the “Five Elements Da Yi” states: “Wood generates Fire because it is warm by nature, and Fire burns it, turning it into ash, which becomes Earth; thus Fire generates Earth…” On the surface, this seems mechanical and even forced, but from the perspective of the “Suwen” stating that “all things are thus, and cannot be exhausted”, it should represent the laws of generation and overcoming of the Five Elements through the relationships between the five materials.
Qing Dynasty physician Huang Yuanyu clearly stated in “Si Sheng Xin Yuan”: “The mutual generation and overcoming are based on Qi, not on quality; once it becomes quality, it cannot generate or overcome.” The “Qi” referred to by Huang is the movement of Qi, while “quality” refers to specific materials or substances.
Thus, Huang further stated: “The overcoming is to restrain its excess. The nature of Wood is to disperse, which is restrained by Metal Qi, so Wood does not disperse excessively; the nature of Fire is to rise, which is restrained by Water Qi, so Fire does not rise excessively; the nature of Earth is to be moist, which is restrained by Wood Qi, so Earth does not become excessively moist; the nature of Metal is to collect, which is warmed by Fire Qi, so Metal does not collect excessively; the nature of Water is to descend and moisten, which is mixed with Earth Qi, so Water does not moisten excessively.”
These are the marvelous transformations of Qi in nature. Although there are some differences in details from the previous explanations, the essence is consistent, all recognizing the nature of the mutual support and restraint relationships between the movements of Qi in understanding the essence of the generation and overcoming of the Five Elements.
Between the Five Elements, mutual generation prevents any element from being deficient, while mutual overcoming prevents any element from being excessive. Within generation, there is overcoming; within overcoming, there is generation, thus ensuring a stable state of Qi changes throughout the year.
Only with such a stable state, after billions of years of evolution, has a vibrant world of life emerged, thus all life bears the imprint of the Five Elements. Therefore, plants have the rhythm of growth and storage, and animals have the life processes of growth, aging, and death.
The “Suwen, Tian Yuan Ji Da Lun” states: “The Five Movements of Yin and Yang are the way of heaven and earth, the framework of all things, the parents of change, the origin of life and death, and the abode of spirit and clarity; can this not be understood!” It places the Five Movements, which are the Five Elements, alongside Yin and Yang, considering both as the source of life.
The “Shang Han Zu Bing Lun Ji” states: “Heaven distributes the Five Elements to operate all kinds of things; humans inherit the Five Constants to have five organs, meridians, and Yin and Yang interconnecting, the mysterious and subtle, and changes are difficult to exhaust…” Although some believe this passage may be a later addition and not necessarily the original words of Zhang Zhongjing, it is certainly not modern language. It is evident that the ancients did not regard the Five Elements as five specific materials or substances on Earth, but as the laws of Qi movement that govern and nurture all things, even referring to them as the “Five Constants”.
Since the theory of the Five Elements has gradually formed over a long historical process, different viewpoints have emerged during its formation, and even different understandings have appeared in the application of the Five Elements to classify the natural world and human organs. This is entirely possible and objectively exists, and is understandable.
Moreover, Daoists, alchemists, military strategists, and Confucianists have all adapted and transformed the theory of the Five Elements according to their respective needs, which is also a historical fact. However, the theory of the Five Elements in TCM, like the theory of Yin and Yang, is originally a theory that ancient humans used to study the movement and change of Qi in nature, as well as the origin of life and the laws of life movement.
TCM is based on the laws of nature and life to prevent and treat diseases.
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