Great Yin of the foot means (relates to) the three Yin. Its communication by way of the stomach is subject to the spleen and is connected with the throat; thus it is the great Yin which causes the communication to the three parts of Yin [故太陰為之行氣於三陰]. … The five viscera and the six hollow organs are like an ocean (a reservoir 海). They also serve to transport vigor to the three regions of Yang [亦為之行氣於三陽]. The viscera and the hollow organs, in reliance upon their direct communication, receive vigor from the region of the 'sunlight'. Thus they cause the stomach to transport its fluid secretions. (29, tr. Veith 1949: 235-236) The c. 139 BCE Huainanzi is a Chinese collection of essays that blends Daoist, Confucianist, and Legalist concepts, especially including yin and yang and Wuxing (Five Phases/Agents) theories. In particular, the wuzang (五臟, Five Orbs/Viscera; heart, liver, spleen, lungs, and kidneys)are important to the Huainanzi because they provide a conceptual bridge among the cosmic, physiological, and cognitive realms. In medical theory, each of the Five Orbs was correlated with one of the Five Phases of qi and was understood to be responsible for the generation and circulation of its particular form of qi throughout the mind-body system." (Major 2010: 900). Xingqi does not occur in this eclectic text but the "Originating in the Way" chapter describes circulating blood and qi: "The mind is the master of the Five Orbs. It regulates and directs the Four Limbs and circulates the blood and vital energy [流行血氣], gallops through the realms of accepting and rejecting, and enters and exits through the gateways and doorways of the hundreds of endeavors. (1.17, tr. Major 2010: 71; cf. 7.3, 2010: 243). The c. 1st-century CE Baihu Tong text, which is traditionally attributed to Ban Gu (32–92 CE), frequently mentions the Wuxing (Five Elements or Five Phases). Tianxingqi (天行氣, Heavenly Circulation of Qi) occurs in The Five Elements section explaining the xing (行) in wuxing: "What is meant by the 'Five Elements' wu-hsing [五行]? Metal, wood, water, fire, and earth. The word hsing is used to bring out the meaning that [in accordance] with Heaven the fluids have been 'put into motion' hsing [天行氣]." (tr. Tjan 1952: 429). Wuxingqi (五行氣, Five-Phases Qi) occurs in the "Instinct and Emotion" section: "Why are there five Instincts [五性] and six Emotions [六情]? Man by nature lives by containing the fluids