Foundations of Chinese Astrology
All the sciences of a traditional people come from the same source and aim at the same end. The source is the very Heart of the tradition. Under a certain point of view, one could say that it is a question of a kind of intellection and of transcendent existential participation to which certain men can unite to draw from it a know-how whose form of expression takes the particular color of a coherent representation of existential complexity.
The purpose is to allow men to continue to know themselves (in the Aristotelian sense) despite the changes in the way of being of men occurring during the different seasonal (cosmic) temperances of the cycle of their humanity.
The modification of the way of being of the men of a people over time is an existential fact perfectly identified and inscribed in the traditional doctrine. This explains, among other things, that the traditional arts and sciences will undergo modifications during minor changes in history and that during fundamental historical nodes new disciplines will emerge.
For the Far Eastern tradition, the Nei Tching Sou Wen, an ancient treatise on human physiology attributed to the Emperor Houang-Ti – around 2600 years BC (the oldest manuscript currently found dates from 700 years BC), devotes its first chapter on the doctrine of multiple states of being where it is a question both of the different degrees of consciousness and of existential union of man in relation to universal cohesion and the way in which these different degrees are translated into the temporal unfolding of the march of humanity through the use of sciences specific to each era.
2600 BC Emperor Houang-Ti said :
“I know that the Ch’en Jen existed in the past.
They were the masters of the universe
And could control the Yin-Yang,Literally breathing the energy of the cosmos,
independent of each other,
They were free-spirited,Their fabrics did not age
Thus conferring on them the longevity of the universe Itself
Who is eternal:
They lived the Tao.~-°-~
Then came the Tcheu Jen,
To whom the tao inspired purity and virtue.They lived in harmony with the Yin-Yang,
Particularly respecting the cycle of the seasons.Withdrawn from their fellows
And worldly affairs,
They were concentrating
Capable of grasping the universe
By unknown means,They watched and listened
Beyond the currently perceptible world,
Their life was perfection and Strength,
And some of them became Chen Jen.~-°-~
They were succeeded by the Cheng Jen,
Who communed with the universe
By following the Pa Fong principle[1].These loved to attend to the affairs of the world,
But they ignored hatred and anger.Far from being withdrawn apart from their fellows,
They dressed elegantly,
Even trying to stand out.Physically they avoided any effort;
Mentally they were indifferent
With extreme feelings,
Just striving to be calm and happy,
Seeking to satisfy only their Self.Their bodies do not wear out,
Their physical and mental potential
was not wasted,
They reached the age of one hundred years.~-°-~
Then came the Hsien Jen
Whose laws were those of the universe.
They used the sun and the moon
As Index of times
And listed the constellations.Reporting their observations to the Yin-Yang,
They fixed the dates of the four seasons,
Thus verifying the data of the ancients.Communing with the Tao
They enjoyed longevity. »
This first chapter describes what are the four seasons of the manifestation cycle of the people living the Far Eastern tradition. We distinguish very clearly two different degrees, one where the beings are more or less totally united to the domain which governs the manifest world (“Masters of the universe they could control the Yin-Yang”), the other only looking what manifests itself in a transitory way in a determined place.
This doctrine expresses the different states that men can go through and what are the ways of being specific to each of them. It must be seen both as the expression of an ontological descent and both as the path describing the ascent towards the reintegration of Unity with the Tao.
The last paragraph corresponds very clearly to our historical cycle, which, as far as the Far Eastern tradition is concerned, begins with the reign of Emperor Houang-Ti, whose sixty-first year is considered to be the beginning of the calculation of sexagesimal cycles. (60 terms) which are the basis of the Far Eastern calendar serving important traditional sciences: agriculture, medicine, feng-shui, Zi Wei Dou Shu (Asgtrology), etc.
Astrology, as its name does not indicate, is a theoretical science of the multiple states of being, giving a synthetic, symbolic and dynamic representation of the constitution of the individual according to his moment of birth in the cycle. of the present cosmic season initiated by Emperor Houang-Ti.
The sexagesimal cycle at the base of the Chinese calendar is based on the principles of Yin-Yang, the three powers, the five elements (Wou Xin) and the six energies (Liou Tch’i). Any existential unity, both macrocosmically and microcosmically, is the result of the harmonic balance which is established between a deep energy cycle (linked to the theory of the five elements) and a peripheral energy cycle (responding to the theory of the six energies) fluctuating between the different functional constituents of each of the structural planes of this existential unity. There are several ways to achieve the structural breakdown of an individual. The first retained and the most general is the ternary division, corresponding to the three emblematic powers Tien-Ti-Jen or Celestial-Terrestrial-Human. The Far Eastern tradition, through the equation formulated by Lao-Tzeu, considers that what manifests itself in a transitory way is necessarily threefold:
“From the Tao proceeded One, then from One proceeded Two, Then from Two proceeded Three, from Three all beings manifest.”
However, the human being is subject to several levels of energy variations fluctuating identically (by the succession of 60 states) but respecting different periods. They are four in number:
- annual unit period,
- monthly unit period,
- daily unit period,
- hourly unit period.
The Far Eastern tradition considers that the resultant of the combination of the two cycles Wou Xin (5 elements) and Liou Tch’i (6 energies) gives 60 times, which corresponds to the mathematical combination of two series of 10 and 12 terms. The theory of the 5 elements considers that each of the 5 elements corresponds to a function which physiologically has a Yang time and a Yin time. If we consider a physical organ, for example, the Heart corresponding symbolically to the Fire element, has two times diastole and systole. Thus the energy fluctuations between the five elements are declined in a denary cycle (10 terms).
In the same way for the theory of the 6 energies, the fluctuation is declined in a duodenal cycle (12 terms). For this theory, the twelve terms correspond to energetic qualities which are identified in the following way. A first distinction is made between Yin energy and Yang energy. Then each has three levels of activity, Minimum, Medium, Maximum. Finally, each of these levels is considered according to its increasing or decreasing trend. We thus obtain twelve terms which have been associated, for mnemonic convenience, with an animal symbolism which are the Far Eastern zodiac signs. It should be clarified right away that the twelve Far Eastern animals are not the annual milestones of the twelve animals of the Chaldean tradition. They are more specifically associated with the hours. The first animal, the Rat, is that of the first Far Eastern hour (which lasts two of the Western hours) from 11 p.m. to 1 a.m. Then comes the time of the buffalo, the tiger, the cat, the dragon, etc.
The set of these two cycles (denary and duodenal) is related to the symbolism of the tree, since each of the ten terms of the denal cycle is called trunk, while each of the twelve terms of the duodenal cycle is called branch. It is sometimes said, Elemental trunk and Animal branch.
The cycle of 60 terms, known as the sexagesimal cycle, therefore comprises 60 Trunk-Branch pairs. The first Wood Yin – Rat.
In the end, from the first hour, the first day, the first month, the 61st year of the reign of Houang-Ti, four series of cycles are linked together with their own period:
- The cycles of 60 years,
- The 60 month cycles,
- 60 day cycles,
- 60 hour cycles.
The tradition says that these sequences follow their own course, without variation. The energetic fluctuations of beings are clocked on the lunisolar cycles, which are the essence of the Far Eastern calendar.
To establish the latter perfectly, a certain number of rules must be respected. There is the cycle of the lunations to consider, since this must keep the rhythm of the 12 months in a year even when the years have 13 new moons. Tradition requires, for these years -to, that an intercalary moon be determined according to very specific criteria guaranteeing harmonic cohesion with respect to the milestones of the inter-seasons. There will therefore be two successive months that will carry the same Trunk-Branch binomial.
Another element of difficulty is the determination of the new year, the beginning of which corresponds to the third astronomical month, the first being the new moon preceding the winter solstice. This is determined in relation to a fixed location. Currently it corresponds to the meridian passing through Beijing.
With all of these, we see that the individual is immersed in a perfectly identifiable set of basic macrocosmic cycles. As its moment of birth occurs during a very specific binomial on each of the four cycles (annual, monthly, daily and hourly periods), its energy field will be determined with more or less pronounced strengths and deficiencies. (For example in the spring the Liver is at its maximum, while the Lung is at its energy minimum).
The Chinese therapist has (had) the role of maintaining the energy balance of the individual, by establishing a behavioral, food and environmental regimen adapted to the intrinsic nature of the latter. In the Far East, in principle, the therapist is paid so that the patient does not fall ill. He is (had) to look after him for free if he fell ill.
In the Nei Tching Sou Wen we discover how a diagnosis could be established at the time of this emperor. First of all, the ambient energy quality was read through a whole series of indicators. The therapist had to know the four binomials of the time of the consultation and the date of birth of the individual. Direct observation of astral and planetary indicators was also part of the diagnosis. As each of the five emotional states for example, or even the five vital organs, are in a relationship of analogy with one of the five main planets of the solar system, it was important to have knowledge following a direct observation of the state luminosity of each planet, their vertical deviation from the ecliptic and, for the outer planets, their situation with respect to their moment of anterogradation.
The patient’s state of health was determined by a whole series of external and internal observations. The tone of the voice, the color of the complexion, the smell of the breath, the state of the tongue, the quality of the gaze. Then the lice were taken, taking care to respect the moment in relation to the lunation, the moment during the day, the patient’s state of rest (avoid taking the pulse after a long trip).
It is quite obvious that the lifestyle of a traditional individual embraces very broad considerations in relation to all the beings with whom he is in immediate relationship, but also with those of his agnatic and uterine lineages. Persistent psychic bonds after the death of beings linked to it in any way are fundamental concerns in relation to energy balance. They are totally integrated into the way of being of each individual.
Photo taken from Chine Informations
But most important for individuals participating in a doctrine of unity such as Taoism, as implied in the first chapter of Houang-Ti’s treatise, are the efforts undertaken to advance on the path leading to bring states of Union closer to the Tao.
In the existential representation of the Far Eastern tradition where any unified organism is seen as constitutionally triple, humanity in its unity is also triple, which explains why, like the three powers, humanity is considered as constituted of type of individual in analogical relation with the emblematic ternary. Thus the individual is rather metaphysician, warrior or civilian.
Chinese astrology is a theoretical existential science, which allows, among other things, to determine our tendency in relation to these three types of human nature according to our moment of birth. Each element, the hour in the day, the day in the month, the month in the year and the year in the cycle, as well as the hour, the day, the month and the year in each of the sexagesimal cycles , makes it possible to place symbolic indicators on a symbolic field embodying the being. In this astrology there are fourteen main indicators whose arrangement will determine our nature in relation to the three types of human nature.
The symbolic field, which is a field oriented with respect to directions and seasons, is divided into twelve squares (also called palaces), which are all aspects of the individual. These aspects can be listed in series of four. A series for the central structure, a series for the emitting modalities, a series for the receiving modalities. This is what they are:
Central structure going from the Celestial to the Terrestrial:
- Personality (which is inherited directly from the Virtue of the Supreme Principle. It is the link with the verticality of existence, stretching between Absolute Consciousness and absolute Nescience)
- Kinship (link with the transcendent domain by uterine and agnatic inheritance. This is the totemic link)
- Individuality (link with the answering ancestor or ancestors, transmitting an important part of the psychic baggage through metempsychosis. having resurrected)
- Possessions (Links related to the Universal Body)
Emitting modalities going from the Celestial to the Terrestrial :
- Enrichment power
- spawning power
- Power of human union
- brotherly power
Celestial to Terrestrial Receptive Modalities :
- Function with regard to the Spiritual Authority (Universal)
- Function with regard to temporal power
- Social function
- Health
These twelve aspects with regard to the integral dimension of being, are commonly transposed in the West as follows:
Destiny, Parents, Luck, Possessions, Work, Surroundings, Social life, Health, Finances, Offspring, Love, Siblings.
Chinese astrology has 111 indicators called stars for convenience. Yet these indicators have nothing astral about them. On the one hand, except for Jupiter, Sun and Moon, none of these bear the name of a planet or a constellation (although sometimes a correspondence is established by analogical convention with a planet, or a star of ‘a constellation), on the other hand because the placement in the palace of the three aforementioned stars, are not made according to their real position at the time of the birth of the individual. The mode of placement is more complex and subtle. For example the position of Moon and Sun which are part of the 14 Primary indicators, is made according to the position of the personality palace (which depends on the hour and the month of birth) of the unit of decade (which depends on the trunk the year and the position of the personality palate) and the number of the day in the month of birth.
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Jupiter it rotates systematically by a palace each year (one revolution every twelve years, which is practically its real period) and this invariably since the 61st year of the reign of Houang-Ti. However, it should be noted that the period of revolution of Jupiter is not exactly 12 years, which means that after a few hundred years there will be a discrepancy between the position in the chart and the real position of Jupiter. What must be understood is that the biological rhythms are whole values clocked by the rhythms of the Chinese hour (the energy waves in the meridians respect the Chinese hours, they change every two western hours) of the nycthemeron, of the lunations and seasons of the year. The macrocosm and the beings experience great energy variations which follow a rhythm in analogical relationship with the (Chinese) hours of a day. This is the reason for the twelve years, which is the period of Jupiter to a few decimal places.
The Far Eastern tradition qualifies the time from the positions of the constellations, certain stars and luminaries. Likewise, it establishes a relationship of rigorous analogy between the biological rhythms of beings and these astral rhythms. The Chinese calendar is built using the constellation Boisseau (The Big Dipper) as a benchmark, as well as the four stars associated with the four seasons. For this reason, it must be considered valid and applicable to the sciences of this tradition that from the moment when these landmarks are observable with the naked eye, that is to say in a band which would be located according to Jacques-André Lavier between the 31st parallel north and the 59th. It therefore seems that the reading of an astral chart should only be applied to people born in this band. However, the principles of individual manifestation apart from the rhythmology specific to this terrestrial band, remain universal. Also what Chinese astrological science gives us is valuable knowledge.
Of the three human natures
Most doctrines of Unity define broad categories of human nature in relation to social organization and the symbolic representation given to it. The social body is always considered as a living unit, structured in the image of the human organism. In the Far East, the vertical structuring (Spiritual Hierarchy) will be referred to the Three Powers Tien-Ti-Jen, Sky-Sol-Man. The horizontal structuring (Individual Hierarchy) will be referred to the doctrines of the five elements and the six energies synthesized in the doctrine of the sexagesimal cycle. This is put into equation in the science of Zi Wei Doo Shu, which is commonly called Chinese Astrology.
In this theoretical science, the Three Powers are declined through the distinction of three human natures, namely, the Imperial nature, the Martial nature, the Civil nature. As I have already mentioned in the previous article, being is considered according to 12 modalities, the most central of which is designated by the Ming Ideogram which can be translated as Personality or Becoming. On the astral theme, the 12 modalities correspond to the 12 palaces, which are the peripheral cells of the theme receiving the 111 astral indicators. It should be remembered that these indicators are symbols with basic meanings giving each of the modalities specific characteristics. Among the 111 indicators, 14 are preponderant. They are cataloged according to three groups, corresponding to the three categories that we have just given: Imperial, Martial, Civil. Thus, by observing which preponderant Indicator(s) receives the Ming palace (Personality), we can deduce that it is the nature of the individual with regard to the Three Powers.
But before continuing, let’s take a look at the Ming ideogram to better understand how the Taoist tradition symbolizes the individual:
It is composed of three radicals: At the top the frame of the Universe, at the bottom left a mouth and at the bottom right a seal.
The ideogram is glossed this way: “Signifies the decree [the seal] by which Heaven [the frame] calls [the mouth] man into existence and fixes his destiny for him.“
This allows us to understand that all the astral indicators contained in the Ming Palace will relate to the highest purpose of the individual under consideration. We can also say that they correspond to what is the cause (what sets him in motion) of his manifestation at the same time as they are the end of it (what the individual will identify with perfectly). We can also say that the symbolic indicators of this palace are that by which being is a participation in the Virtue of the Tao.
Let us now detail the three types of individualities.
The Civil type individual is a being turned towards reflection and meditation. He prefers reflection to action. The Martial type individual is geared towards action, combat and enterprise. He prefers action to reflection. Finally, the Imperial type individual is an individual who combines the two natures. He is in a way a Monk-Warrior (the detachment of the monk, the commitment of the Warrior).
In the perspective of spiritual transformation, knowing one’s nature allows one to best choose the path with which one is in affinity. The individual turns, in any case, naturally to the one that suits him best. There is very little chance that a being of a civilian nature will take a purely warlike path. He will certainly choose a path of meditation or an intellectual path. In the same way, the being of a martial nature will be put off by the ways where the action is not preponderant. Finally, the person of imperial nature will naturally turn to a path that is both meditative and martial, thus involving both action and meditation, or to put it another way, one that develops active-meditation and action. meditative.
Obviously within each group, the individuals are not all endowed with the same power of being, nor with the same expressive virtues. This is perfectly identified in Chinese astrological science. The power of being will be characterized by a five-degree indicator, while the expressive virtues are determined by the name of the star or stars of the Ming palace.
Names of the 14 predominant astral indicators :
Imperial Group :
King of the Stars, Celestial Palace, Dance
Martial Group :
General, Seven Swords, Demolisher, Virgo, Aphrodite
Civil Group :
Engine of Heaven, Giant Gate, Sun, Moon, Servant, Honest
In addition to the names which fix the function of the astral indicators, each of them is considered in relation to its intrinsic qualities which give it a potentiality of expression which will be actualized or not depending on its position in the individual structure embodied by the twelve palaces. A celestial indicator is therefore:
- yin or yang,
- One of the five elements,
- Endowed with a power (depending on the position in the 12 Palaces) that will be compared to a glow that will be harmful when it is said to be “extinguished” and more and more favorable as it becomes sparkling. Note, however, that the Imperial indicators cannot be turned off. A celestial indicator can therefore be:
- Extinct
- Neutral
- Alight
Bright - Sparkling
- Assisted by appointed celestial indicators.
The assistants are a very interesting point to consider, because in fact it is through them that the virtues of a being pass fully from Potency to Act. Without his assistants, an indicator will remain with very little effect in the world and correspond to people filled with qualities who cannot express them, either by external impediment or by internal neglect.
- The eight winds, the eight trigrams. ↑