An introduction to Tibetan Astrological Science
by Professor Jampa G. Dagthon translated by Jhampa Kalsang
Tibetan Astrological Science is the ancient art of calculation and interpretation of celestial phenomena. We classify Astrological Science into two categories: Elemental Astrology (Byung-rtsis) and Astronomy (Kar-rtsis), and have drawn from the teachings of neighboring countries such as India, China, Persia and Greece in synthesis with the tenets of Buddhism to create a uniquely Tibetan system.
ELEMENTAL ASTROLOGY
Byung-rtsis or Elemental Astrology has been strongly influenced by the Chinese system of Elemental Astrology since the time of Tibet's first king, gNya-khTri-bsten-Po (2nd century B.C.). The practitioners of Tibet's ancient Bon religion had acknowledged the five elements many years earlier, and used a system of astrological prediction and divination which was similar to shamanism with its techniques of black and white magic and animal sacrifice. The Bon doctrines were presented in a detailed system of categories and sub-categories, two of which were Astrology and Medicine. The advent of Buddhism into Tibet in the 4th century A.D. also brought advances in the study of Astrological Science.
Tibetan astrologers observe the five elements of Wood, Fire, Earth, Metal and Water, twelve animal signs, and nine magic square numbers (sMewa). From China comes the principle of the eight Parkha. or trigrams, which are arranged in a circle around the sMewa within the astrological chart. One's life may be influenced by the planets and their movement, one's past karma, or by beneficent or malevolent spirits. The spirits are classified into nine categories, represented by the nine numbers inside the sMewa; although the numbers change position within the square each year, one's birth sMewa will always remain constant. Each Parkha likewise symbolises a spirit or a deity; the eight Parkhas also move around the chart from year to year and their relationships to each other are said to be like a family, with positions of mother, father, eldest son and daughter, nephews and nieces. The Chinese principles of yin and yang find expression in the Parkhas and their concept of the Sky as the father and the Earth as the mother, and the ancient Chinese consulted the Parkhas on every subject from life prediction to military strategy.
The Tibetan Astrologer will examine
the eight Parkhas, the nine sMewas, the 12 animals, and the five elements in conjunction with the individual's year, month, day and time of birth to construct a prediction about any of the four categories of life.
The most important of these is
Srog, or LIFE ENERGY, followed by Lus, HEALTH condition; Wangthang, FINANCIAL situation; and rLungtha, or SUCCESS.
One's horoscope will feature observations and forecasts for each of the four categories. Where he notices an imbalance of energy in any of the four, he will recommend an antidote to offset negative influences or to prevent them in the future. Antidotes vary; one may be instructed to perform puja or to give alms, and more serious cases may require a ritual known as gto. In an effort to placate or deceive evil spirits, the practitioner may prescribe this ancient technique, which was first practiced in the Bon tradition. A doll is fashioned in effigy of the patient and is offered to the spirits in case of illness; before construction of important buildings, a small replica may be built and the evil spirits enticed to inhabit it. Gto is only practiced in the most desperate cases and in life-threatening situations.
The astrologer may also use Elemental Astrology in constructing a birth horoscope, a marriage computability chart, yearly predictions (skag rstis), medical calculations and death calculations. Since the 2nd century B.C., Elemental Astrology was in wide use, and it remained close to the Bon tradition for hundreds of years. During the 7th century A.D., the king's fifth wife, a Chinese princess and an accomplished astrologer, brought many books on Elemental Astrology and medicine from China. Thus the Bon and Buddhist astrological principles were influenced by Chinese classical Elemental Astrology, as well as by astrological principles from several neighboring countries such as India and even Persia and Greece.
The eighth century A.D. saw the development of astrology and astronomy reach its peak, and is referred to as the "Golden Age" because every field of learning such as Dharma, Astro. Science and Medicine enjoyed its highest patronage and development. Many Dharma texts were translated into Tibetan at that time, and it is the high standards set by the scholars of that century that still inspire us at the Tibetan Medical and Astrological Institute today. The 10th century A.D. saw a decline in Tibetan power and influence, due to weak leadership; but by the seventeenth century, Tibet, under the benevolent direction of the fifth Dalai Lama, Ngawang Lobsang Gyatsho, rose to its earlier glory and an official system of Astrological Science was established. This system was handed down to his regent Desi Sangyay rGyatso, compiled into a folio, and remains in use today.
TIBETAN ASTRONOMICAL SYSTEM
The Sri Kalachakra Tantra is the basis of our astronomical system. First translated into Tibetan from Sanskrit in 1027 A.D. (Fire/Rabbit Year), this text has made it possible for us to construct our annual almanac and calendar. The Kalachakra Tantra, one of the highest expressions of the Buddhist philosophy, contains three chapters.
The first chapter, or External Kalachakra, focuses on the creation of the universe, its cosmology, the movements of the planets and stars, the five elements, and chronological studies.
The second chapter is the Internal Kalachakra, which concentrates on the chakras or energy centers of the body, its energy channels, and the effect that external forces such as planets and stars have on bodily organs.
The third and final chapter the Alternative Kalachakra, is most important to meditation, yoga practice, empowerment teachings, taking of initiation, and visualisation of one's own personal deity (yidam).
The external Kalachakra explains that the Sun's movement through each of the astrological houses constitutes one year. Aries, the third month in the Tibetan Calendar, is also the first month in the Kalachakra New Year. In contrast to many other spiritual philosophies which may be based in legend, the Kalachakra system explains many phenomena in realistic terms in much the same way as modern astronomical science. For example, the eclipse of the Sun is explained by both modern astronomy and the Kalachakra system as the phenomenon of the Moon's path passing between the Sun and the Earth, whereas the Hindu Vedas attribute the eclipse to Rahu, the shadowy planet, swallowing the moon.
The principles shown in the Kalachakra Tantra also led to the creation of the Tibetan Annual Almanac, with which we can determine the precise day-to-day Position of stars, planets and signs of the zodiac. The first Almanac was prepared in the tsur luk tradition as founded by the third Karmapa Rangjung Dorjee, and the Tibetan Medical and Astro. Institute continues to publish a traditional Almanac each year according to the more advanced phug lug system.
The lunar-based Tibetan Calendar is different from both the Indian and Western calendars in significant ways. The first difference noticed by the Western observer is that our year has only 360 days, as well as skip-days (tsi chad-pa) or extra days (tsi Ihag-pa). To Buddhists and Hindus, the full moon and the new moon should fall exactly on the 15th and 30th days of the month; in addition, the lunar day is only 23.59 hours long as opposed to the 24-hour solar day. Each year has an animal and one of the five elements designated to it; 1995 is the Wood/Pig year and 1996 will be a Fire/Mouse year-. A sixty-year cycle is thereby created, and the Tibetans believe that at twelve-year intervals in the individual's life one will experience loss, difficulty and suffering; each twelfth year is termed an "obstacle year".
Tibetan and Indian astronomy share a conception of the planets, the stars, the constellations and the houses of the zodiac. The Tibetan and Indian systems recognise five planets (Mars, Mercury, Jupiter, Venus and Saturn) and twelve houses. The three outer planets are not recognised by Tibetan astrologers, as they don't appear in the Kalachakra Tantra; in addition, Tibetan astrologers believe that they are too far from the earth to exert a noticeable influence. The Sun, the Moon, Rahu and Ketu are believed to govern one's vital energy and energy channels, although they are not considered planets by Western astrologers.
The nomads and farmers of ancient Tibet used astronomy to study weather conditions and the positions of the stars, planets and constellations, and passed their knowledge down to later generations orally as there was no written language in Tibet at the time. To determine weather patterns and planting times and locations, they made lunar calculations and paid special attention to the SCORPIO MOUSE (Lag-so Korka) and the constellation sMen-du's (PLEIADES) position in relation to the moon during the 15th night of the tenth month of the Tibetan year. This important calculation, the Nyadu Tagpa, made it possible to forecast the next year's fortune for the entire country.
The North Star took on special significance to the early sky-watchers who termed it the "Stable Star of the North" Some nomads in the northern part of Tibet still believe that if they lose an animal they only have to locate the North Star and ask it to keep the animal for the night; the next day, they will easily be able to find it.
OUTLINE OF THE TIBETAN HOROSCOPE
By Mrs. Tsering Choezom Astrologer
There is nobody in this universe who doesn't have some kind of problem, whether big or small. On a large scale, this applies to countries, communities and organisations. On a small scale, it applies to the family and the individual.
Every country has its own traditional ways to solve such problems, and we Tibetans have a unique system of our own. In important matters, we seek advice from oracles or request a divination from a high llama. We also rely on astrological calculations.
In minor matters, depending on the type of problem, we may use astrological predictions, calculations or divination. To determine the good or unfortunate events which will occur during an individual's life, a horoscope must be cast based on that individual's personal details. For adults, there are charts to determine the compatibility of a marriage partner; for the sick, there are calculations to determine the cause of the illness, what treatment should be applied, which doctors are suitable, when they will find relief, and ultimately whether they will survive the illness. Calculations are also made after death to determine how to dispose of the body with respect to the five elements: Fire, by cremation; Earth, burial; Water, in water; Iron, to be interred tinder one's own home; or Wood, to be given to vultures. These calculations will also show which religious ceremonies should be performed for the deceased and which prayers are needed to avoid harm to the remaining family members.
Here I will mainly address the individual's horoscope. The Manjushri Mula Tantra says, "Many constellations are said to exist: One thousand six hundred and twenty-four. They will exert their influence during the last period of time."
We ordinary people who can't take birth according to our wish, but whose rebirth is governed by karmic actions, definitely need the help of horoscopes. Without these, through the influence of harmful planets and stars, we will become unsuccessful in our activities, we will suffer from poor health and there will be obstacles in our life. Many other hindrances will arise.
To prevent these, our compassionate teacher the Buddha has revealed this system. We have basic wholesome and unwholesome imprints, accumulated over many lifetimes. When these come under the influence of harmful planets and stars, the unwholesome imprints take root and develop into unwanted effects. At such times the astro-practitioner can guide the individual by suggesting purification rituals or behaviour to avoid the conditions, as well as encouraging skillful means and ceremonies to avert misfortune. Since the Victorious Ones do not lie, we should be in no doubt that if these guidelines are followed, it is possible to prevent the obstacles created by bad conditions before they occur; unless the time for our past actions to ripen has definitely come.
It is a unique feature and belief of Buddhism that the seeds of good and bad actions can be destroyed. Anger destroys good potential while wrong-doing is purified by acknowledging and correcting the negative action. There is a Tibetan saying. "Build a dam before the flood. Avert it before it happens. Having discovered by means of a horoscope what harmful obstacles and undesirable events will occur in a person's life, we can also know from the horoscope how to prevent them.
There are three systems of casting horoscopes: 1. Yangchar: the Arising from the Vowel 2. Dhus Khor: the Kalachakra system 3. Byung-rtsis: the Elemental system.
For all three systems the time of birth is very important. It is said, "The weapon of time is sharp."
YANGCHAR
The Arising from the Vowel system has many similarities with the Occidental and Indian systems, as well as certain parallels with the principles of numerology. We predict happiness or suffering by examining the position of the planets in the twelve houses of the zodiac. Just as we have friends, enemies and (neutral) acquaintances, so it is among the planets. The position of good planets leads to good results, while the position of bad and neutral planets leads to bad and neutral results. The significance of the houses is as follows:
First house: birth or body; Second house: wealth; Third house: paternal relatives; Fourth house: friends and colleagues; Fifth house: children; Sixth house: enemies; Seventh house: spouse and home life; Eighth house: life and death; Ninth house - fortune, religious practice and higher studies; Tenth house: work or profession; Eleventh house: gain; and Twelfth house: loss.
The planets, in order of the strength with which they influence our actions, are: Saturn, the weakest; Mars, Mercury, Jupiter, Venus, the Moon and the Sun. Although shadowy, the Nodes (Rahu and Ketu) are the strongest of the lot. Each planet also exerts influence on different types of personalities:
the Sun: rulers and political leaders; the Moon: ministers and queens or other female political leaders; Mars: soldiers and military commanders; Mercury: businessmen; Jupiter: priests and scholars; Venus: musicians and artists; and Saturn: farmers, labourers and servants.
After carefully observing and recognising the strength and nature of planetary influence, as well as the relationship between the planets, the astro-practitioner can form an interpretation for the individual. It is important to know the exact year, month, day and time of a child's birth because predictions regarding future good and bad events are based on planetary position. According to the Indian system of nine planets (also called the Maha Dasha, or major period), which can be elaborated to eighty-one (Antha Dasha, or sub-major period), the human lifespan is calculated to be 120 years at the most. Tibetan astrology postulates a maximum lifespan of 100 years; however, the performance of good deeds can add years to the life of the individual. We call these extra years the "ransom life" or hchi-bslu (literally, to deceive death).
During the individual's life, he will be influenced by each of the nine planets in varying degree: the Sun, the Moon, Mars, the Ascending Node (Rahu), Jupiter, Saturn, Mercury, the Descending Node (Ketu) and Venus. The nine planets are also divided according to their peaceful or violent aspects. Good events will occur during the period of a peaceful planet while, during the periods of violent planets, ill effects will be observed.
The peaceful planets are the Moon, Jupiter, Mercury and Venus. For example, during the rule of the Moon, one will enjoy sound sleep, success in peaceful activities, an increase in wealth and acquaintance with agreeable people. In the case of Jupiter, one will meet with success in both peaceful and fierce activities, increased mental capacity, improved work efficiency and richer and more rewarding religious activity.
The violent planets are the Sun, Mars, Rahu, Saturn and Ketu. During the rule of Mars, fever and diseases of the blood and bile will manifest. There is danger of fire, lawsuits and theft, as well as conflicts with family members and close friends. The influence of Saturn brings on dullness, laziness, failure at work and separation from loved ones; it may also prompt an unwilling shift of residence.
It is also important to note the transitions between periods of planetary influence, and their detrimental effect. At the time of "handing over" a violent planet to a peaceful one, minor problems will arise, such as mild illness. The transit between a peaceful planet and a wrathful one is likely to bring about worse illness, suffering and loss; while the transit between one wrathful planet to another is a harbinger of almost certain death and destruction. Extreme precautions are suggested during these times.
Specifically during a Moon-to-Mars transit, minor illness may result; Rahu-to-Jupiter, slight decline in wealth and possessions; and Saturn-to-Mercury, luck and good fortune. During the transits between the violent Mars and Rahu, remedial measures may not take hold and death is likely; and the Mercury-to-Ketu transit is said to bring certain death.
DUS KHOR
Whereas the Yangchar system casts the horoscope with reference to nine planets, the Kalachakra or Dus Khor system recognises only eight: Ketu is omitted. The four wrathful planets appear at the North, South, East and West positions on the calculation chart, while the peaceful planets lie at its four corners, exerting their favourable or unfavourable influences. Interpretations are also made with regard to the day of the week on which birth took place, the twelve links of dependent arising, and one's sign of the zodiac. In this system, the maximum lifespan is calculated to be 108 years.
BYUNG-RTSIS
The Byung-rtsis or Elemental system uses no mathematical calculations yet is considered to be the best way to forecast one's future happiness or misfortune. The elements of Iron, Water, Fire, Earth and Wood are characterized by the- function of cutting, wetness, heat, solidity and movement respectively.
Their interrelationship is similar to that between mother and son, enemy and friend. Their main purpose is to determine one's life dangers, illnesses, wealth, and luck in work and affairs, and the astrologer will highlight different themes for each type of individual. For men, special attention is paid to life safety and avoiding harm; for the young and the aged, emphasis will be placed on health; for decision-makers, success in business; and for women, empowerment and prosperity.
After the moment of conception, the development of the fetus takes place in terms of the five elements; and during our life the state of our comfort or discomfort depends on whether these five elements are disturbed or in harmony. Finally, when we die, the death process is a gradual dissolution of the elements in sequence: Earth is absorbed by Water, which is in turn absorbed by Fire. Fire is absorbed by Air or Wood, which is finally absorbed by Space or Metal.
When the elements are undisturbed, one experiences happiness. When they are in a state of disequilibrium one suffers and experiences illness or even death. A newborn child's horoscope is cast according to the elemental system based on the year, month, day and time of birth. In addition the child's respective element, animal sign, birth Parkha, birth Mewa and the parent's elements and signs are considered. These are coordinated with the five elements to create simple or complex calculations resulting in a chart marked with an "O" mark or white stone, denoting auspicious combinations; or an "X" or black stone to denote inauspicious combinations.
The astro-practitioner can offer guidelines and suggestions based on one, two, or all three types of horoscopes.
The Sidpaho may be thought of as a "map" to Tibetan astrology, and is a convenient way to begin study of Tibetan astrological methods.
When we examine the Sidpaho diagram, the first thing that catches our attention is a large tortise in the center. On his underside is inscribed a circular depiction of the twelve animals. Within this is a second circle depicting the Eight "Parkha," or eight Trigrams. In the center we find the Nine "Mewa," or the nine prime numbers. Usually the chart is colored, and certain colors are assigned to the Mewa:
1 is white, 2 is black, 3 is indigo, 4 is green, 5 is yellow, 6 is white, 7 is red, 8 is white, 9 is red.
The tortise holds four frogs, impaled on sticks. There are a variety of meanings associated with this. One suggested meaning is that frogs are offered to appease bad omens.
To the left of the tortise is a tree, symbolzing the element Wood. To the right of the tortise is a sword, symbolizing the element Metal. The waves below the tortise symbolize the element Water. The flames above the tortise symbolize the element Fire. The square which encloses the whole symbolizes the element Earth.
At the top of the diagram there are three dieties. From left to right these are Vajrapani, Manjushri and Chenrazigs. The mantra for each is written above. In the case of Manjushri, for example, the mantra is OM A RA PA TSA NA DI. In the case of Chenrazigs it is the familiar OM MA NI PAD ME HUM.
Beneath the tortise there are eight symbols: a sun, "Nyima" representing Sunday; a cresecent moon, "Dawa" representing Monday; an eye, "Migmar" representing Tuesday and the planet Mars; a pointing hand, "Lhagpa" representing Wednesday and the planet Mercury; a magic dagger, "Phurbu" representing Thursday and the planet Jupiter; a garter or spear point, "Pasang" representing Friday and the planet Venus; a bundle, "Phemba" representing Saturday and the planet Saturn; a crow's head, "Rahu," symbolizing the "planet" Rahu, or the ascending and descending nodes of the ecliptic.
The Sidpaho is said to confer power and is kept in the home. It is displayed on various occasions to ward off evil influences and gain prosperity. There are various forms of the Sidpaho, and the one we depict (in very large, slow-loading image) HERE is the most common. There are certain other features of the Sidpaho, such as the Kalachakra symbol, and the mantra wheels, but our discussion here is general in nature.
It will be noted that the Parkha and the Mewa are taken from Chinese practice, and of this the Tibetans make no secret. The days of the week exhibit Indian influence, likewise no secret. The manner of interpreting these symbols exhibits distinction, and may be said to represent the "purest" expression of both Chinese and Indian astrology.
