Difference between revisions of "Astrology for Tibetan New Year 2009"
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[[File:Horoscope.jpg|thumb|250px|]] | [[File:Horoscope.jpg|thumb|250px|]] | ||
− | Herein are some general, and not-so-general, comments about the [[astrology]] of the Sino-Tibetan year of the [[Earth]] Ox, which for the {{Wiki|Han people}} began on Monday, January 26, 2009, and for the {{Wiki|Tibetan people}} begins on Wednesday, February 25, 2009. As a most charming friend of mine so wryly notes, we have the [[earth]], and then we have the ox... and it seems this is not so [[light]]. | + | Herein are some general, and not-so-general, comments about the [[astrology]] of the Sino-Tibetan year of the [[Earth]] Ox, which for the {{Wiki|Han people}} began on Monday, January 26, 2009, and for the {{Wiki|Tibetan people}} begins on Wednesday, February 25, 2009. As a most [[charming]] [[friend]] of mine so wryly notes, we have the [[earth]], and then we have the ox... and it seems this is not so [[light]]. |
Maybe yes, maybe no. | Maybe yes, maybe no. | ||
Line 6: | Line 6: | ||
[[Earth]] is merely the external [[element]] of this year. What the [[Tibetans]] call the lus, or "[[body]]" [[element]], is to the {{Wiki|Chinese}} known as the "containing note." In fluent practice, the containing note is reckoned as the best [[measure]] of [[fate]]. | [[Earth]] is merely the external [[element]] of this year. What the [[Tibetans]] call the lus, or "[[body]]" [[element]], is to the {{Wiki|Chinese}} known as the "containing note." In fluent practice, the containing note is reckoned as the best [[measure]] of [[fate]]. | ||
− | This system seems to originate with Kuei-ku Tzu, who lived in the Chou dynasty (c. 1027-256 BCE). The earliest [[book]] where it is mentioned was written by Kuan Lo during the {{Wiki|Three Kingdoms}} (220-265 CE) -- he writes, "By the containing note judge one's [[fate]]." Kuan Lo predicted his own [[death]] well before the event, and for this, and other demonstrations of craft expertise, is known as the finest [[fate]] calculator in all of {{Wiki|Chinese}} {{Wiki|history}}. I also think it probable that he is one of the first to attempt integrating [[Indian]] [[astrology]] with {{Wiki|Chinese}} [[astrology]]. Now, also according to the [[Tibetans]], the system originates in the Chou, in 836 BCE to be exact, with a {{Wiki|discourse}} by no less than [[Manjushri]] himself, at [[Wu Tai Shan]], known to [[Tibetans]] as the Five Peaks or ribo rtse lnga. | + | This system seems to originate with Kuei-ku Tzu, who lived in the [[Chou dynasty]] (c. 1027-256 BCE). The earliest [[book]] where it is mentioned was written by [[Kuan]] Lo during the {{Wiki|Three Kingdoms}} (220-265 CE) -- he writes, "By the containing note [[judge]] one's [[fate]]." [[Kuan]] Lo predicted his [[own]] [[death]] well before the event, and for this, and other demonstrations of craft expertise, is known as the finest [[fate]] calculator in all of {{Wiki|Chinese}} {{Wiki|history}}. I also think it probable that he is one of the first to attempt integrating [[Indian]] [[astrology]] with {{Wiki|Chinese}} [[astrology]]. Now, also according to the [[Tibetans]], the system originates in the [[Chou]], in 836 BCE to be exact, with a {{Wiki|discourse}} by no less than [[Manjushri]] himself, at [[Wu Tai Shan]], known to [[Tibetans]] as the [[Five Peaks]] or ribo rtse lnga. |
Be all that as it may, below is a picture of what it looks like outside my bedroom window this morning: | Be all that as it may, below is a picture of what it looks like outside my bedroom window this morning: | ||
[[File:839-hd.jpg|thumb|250px|]] | [[File:839-hd.jpg|thumb|250px|]] | ||
− | With all due deference to the [[Tibetans]], I think I see [[Manjushri]] sitting on the mountains, no matter where they might be, and it appears to me that he is still giving {{Wiki|discourse}}. Maybe I am so very wrong, but that is how I [[feel]]. | + | With all due deference to the [[Tibetans]], I think I see [[Manjushri]] sitting on the [[mountains]], no {{Wiki|matter}} where they might be, and it appears to me that he is still giving {{Wiki|discourse}}. Maybe I am so very wrong, but that is how I [[feel]]. |
− | [[Time]] and [[direction]] are the stagecraft of [[dreams]]. The [[dreams]] are [[life]], having all the indefinite properties of [[illusion]], yet remaining sticky. We mark off these [[dreams]] of [[life]] with a linear past, present, and future. We go to and fro, reaching out: pulling in. We ought to enjoy the show but it is good not to believe too much. What we really provide for ourselves by marking [[time]] and [[direction]] is a kind of fantastic [[parable]] of egocentricity; then invested with an [[idea]] of the [[duration]] of our egocentric selves in some sort of place or point. | + | [[Time]] and [[direction]] are the stagecraft of [[dreams]]. The [[dreams]] are [[life]], having all the indefinite properties of [[illusion]], yet remaining sticky. We mark off these [[dreams]] of [[life]] with a linear {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}. We go to and fro, reaching out: pulling in. We ought to enjoy the show but it is good not to believe too much. What we really provide for ourselves by marking [[time]] and [[direction]] is a kind of fantastic [[parable]] of egocentricity; then invested with an [[idea]] of the [[duration]] of our [[egocentric]] selves in some sort of place or point. |
That is hardly [[immortal]]. | That is hardly [[immortal]]. | ||
− | We become controlled by our creations, our [[dreams]] of calendar, compass, and clock. We become imprisoned in [[misery]] with hopes and {{Wiki|fears}} for the future, trying to predict when we will get "out." We look for all the [[reasons]] we stay "in," breeding other sets of hopes and {{Wiki|fears}} for the present and the past. | + | We become controlled by our creations, our [[dreams]] of [[calendar]], {{Wiki|compass}}, and clock. We become imprisoned in [[misery]] with [[Wikipedia:Hope|hopes]] and {{Wiki|fears}} for the {{Wiki|future}}, trying to predict when we will get "out." We look for all the [[reasons]] we stay "in," breeding other sets of [[Wikipedia:Hope|hopes]] and {{Wiki|fears}} for the {{Wiki|present}} and the {{Wiki|past}}. |
Why encourage this? | Why encourage this? | ||
− | When we first begin to seriously analyze [[time]] and [[direction]] they seem simple | + | When we first begin to seriously analyze [[time]] and [[direction]] they seem simple to know yet difficult to explain. As we learn more, the [[language]] we are forced to use seems unconnected because we are dealing with unfamiliar [[Wikipedia:concept|concepts]]. These [[Wikipedia:concept|concepts]] have an open, spacious, and even boring, featureless [[nature]]. |
− | Indeed, there are only slight precedents for the expression in any [[human]] [[language]], concerned as [[language]] is with the task of {{Wiki|communication}} by [[symbols]] rather than evocation by | + | Indeed, there are only slight precedents for the expression in any [[human]] [[language]], concerned as [[language]] is with the task of {{Wiki|communication}} by [[symbols]] rather than {{Wiki|evocation}} by direct [[experience]]. Among the possibilities we might want to consider is one which says that some [[divination]] systems could be [[nothing]] more or less than attempts to refine the [[languages]] of man, permitting more intimate [[experiences]] with [[time]]. |
They could be. | They could be. | ||
[[File:Home2.jpg|thumb|250px|]] | [[File:Home2.jpg|thumb|250px|]] | ||
− | They could also be the languages of the intimate [[experiences]], celebrating themselves. | + | They could also be the [[languages]] of the intimate [[experiences]], celebrating themselves. |
− | So, in the case of 2009, the containing note is actually celebrating [[fire]] -- [[fire]] from the | + | So, in the case of 2009, the containing note is actually celebrating [[fire]] -- [[fire]] from the sky, or {{Wiki|lightning}}, explained as thog gi me: the fiery [[thunderbolt]]. Another most [[charming]] [[friend]] of mine used to remark, with some irony, "If you don't expect the unexpected, the unexpected never happens," and in this she was of course quite correct. Nevertheless, in a year contained by {{Wiki|lightning}}, one expects unexpected events. |
− | The other basics of the year are its srog, or [[vitality]] ([[earth]]); the dbang-thang, or [[destiny]] ([[earth]]); the klung-ta, or [[luck]] ([[water]]), and the khyams-nyid -- one source translates this as "actual [[luck]]" -- which is also [[water]]. | + | The other basics of the year are its [[srog]], or [[vitality]] ([[earth]]); the [[dbang-thang]], or [[destiny]] ([[earth]]); the klung-ta, or [[luck]] ([[water]]), and the [[khyams-nyid]] -- one source translates this as "actual [[luck]]" -- which is also [[water]]. |
− | If what you [[know]] about [[Tibetan astrology]] is fundamentally confined to what you read in Philippe Cornu's little [[book]], then we are are here talking about what he calls "sok" ([[vitality]]), "lu" ([[body]]), "wang thang" ([[power]]), and "[[lung]] ta" ([[luck]]). | + | If what you [[know]] about [[Tibetan astrology]] is fundamentally confined to what you read in Philippe Cornu's little [[book]], then we are are here talking about what he calls "sok" ([[vitality]]), "lu" ([[body]]), "wang [[thang]]" ([[power]]), and "[[lung]] ta" ([[luck]]). |
− | Our wonderfully [[magical]] numbers are skye-sme, or natal, as | + | Our wonderfully [[magical]] numbers are skye-sme, or natal, as Blue 3 (upper [[metreng]]); [[srog-sme]], or [[vitality]], as White 6 (middle [[metreng]]); [[dbang-sme]], or [[destiny]], as Red 9 (lower [[metreng]]). |
− | So, what shall we say about the [[people]] of this sa mo glang po year? According to the [[Tibetans]], [[Earth]] {{Wiki|Female}} Ox [[people]] are stubborn, excessively prideful, barbarous or rough natured, with violent, quarrelsome [[minds]], vulnerable to soil [[spirits]] who inhabit the localities where they [[live]], and possessed of bad reputation. They will be confronted by seven obstacles. | + | So, what shall we say about the [[people]] of this sa mo [[glang po]] year? According to the [[Tibetans]], [[Earth]] {{Wiki|Female}} Ox [[people]] are stubborn, excessively prideful, [[barbarous]] or rough natured, with [[violent]], quarrelsome [[minds]], vulnerable to soil [[spirits]] who inhabit the localities where they [[live]], and possessed of bad reputation. They will be confronted by seven [[obstacles]]. |
Only seven? | Only seven? | ||
Line 42: | Line 42: | ||
Since the "soil [[spirits]]," or [[sa bdag]] ("[[Sadak]]") are so important, and because there is very little [[information]] available in the English [[language]], perhaps we should investigate. I have already mentioned them in passing elsewhere, but here we shall require a bit more detail. | Since the "soil [[spirits]]," or [[sa bdag]] ("[[Sadak]]") are so important, and because there is very little [[information]] available in the English [[language]], perhaps we should investigate. I have already mentioned them in passing elsewhere, but here we shall require a bit more detail. | ||
− | We can say there are 1,000 [[sa bdag]] that are commonly known, 150 that one should consider on a frequent basis, and 81 that you should keep on the tip of your {{Wiki|tongue}}, so to speak. However, these are all further divided by | + | We can say there are 1,000 [[sa bdag]] that are commonly known, 150 that one should consider on a frequent basis, and 81 that you should keep on the tip of your {{Wiki|tongue}}, so to speak. However, these are all further divided by 1) [[elements]], 2) location in [[space]], and 3) outer, inner, and secret aspects, so you see, the numbers are rather greater than is immediately supposed. |
− | Of the greater numbers, 102 are always with us, and 474 are associated with [[time]]. Of the 102 always with us, there are those of the nine subterranean levels, 71 permanent and immutable, and 72 abiding. Of the 474, there are 231 moving [[spirits]] of the years, 124 of the months, 81 of the days, and 37 of the hours. One can also see the nine black yearly [[spirit]] [[lords]], the nine [[deities]] of the [[magic]] squares, 45 palace [[deities]], five lesser [[deities]], twelve | + | Of the greater numbers, 102 are always with us, and 474 are associated with [[time]]. Of the 102 always with us, there are those of the nine subterranean levels, 71 [[permanent]] and immutable, and 72 abiding. Of the 474, there are 231 moving [[spirits]] of the years, 124 of the months, 81 of the days, and 37 of the hours. One can also see the nine black yearly [[spirit]] [[lords]], the nine [[deities]] of the [[magic]] squares, 45 palace [[deities]], five lesser [[deities]], twelve hidden, {{Wiki|dog}} [[spirits]], and so forth. |
[[File:Moon, poin.jpg|thumb|250px|]] | [[File:Moon, poin.jpg|thumb|250px|]] | ||
But we are most concerned with the [[king]] and his court. You rarely see them, so I introduce them here, and tell you where they are this year: | But we are most concerned with the [[king]] and his court. You rarely see them, so I introduce them here, and tell you where they are this year: | ||
<poem> | <poem> | ||
− | + | 1) [[King]] The-se - [[Northeast]] | |
− | 2) {{Wiki|Queen}} Hang-phan - Northeast | + | 2) {{Wiki|Queen}} [[Hang-phan]] - [[Northeast]] |
− | 3) Crown {{Wiki|Prince}} Te-so - North (also {{Wiki|Queen}} Mother The-khyem) | + | 3) {{Wiki|Crown}} {{Wiki|Prince}} [[Te-so]] - [[North]] (also {{Wiki|Queen}} [[Mother The-khyem]]) |
− | 4) Royal Minister Tsang-kun - West | + | 4) {{Wiki|Royal}} [[Minister]] [[Tsang-kun]] - [[West]] |
− | 5) Royal [[Astrologer]] Se-ba bla-mkhyen - Southwest (also inner at West, secretly at Northwest) | + | 5) {{Wiki|Royal}} [[Astrologer]] [[Se-ba bla-mkhyen]] - [[Southwest]] (also inner at [[West]], secretly at [[Northwest]]) |
− | 6) Royal Dog Walker Hang-phan ser-po bya-ra-ba - Northeast | + | 6) {{Wiki|Royal}} {{Wiki|Dog}} Walker [[Hang-phan]] ser-po bya-ra-ba - [[Northeast]] |
− | 7) Royal Treasurer Se-byi - Southwest | + | 7) {{Wiki|Royal}} Treasurer [[Se-byi]] - [[Southwest]] |
− | 8) Royal Bodyguard-Assassin Se-shar - Southeast | + | 8) {{Wiki|Royal}} Bodyguard-Assassin [[Se-shar]] - [[Southeast]] |
− | 9) Royal [[Horse]] Se-ba rang-rta - West | + | 9) {{Wiki|Royal}} [[Horse]] [[Se-ba rang-rta]] - [[West]] |
− | 10) Royal Groom Se'u rta-khrid - West | + | 10) {{Wiki|Royal}} Groom [[Se'u rta-khrid]] - [[West]] |
− | 11) Royal Timekeeper Se-bya - North | + | 11) {{Wiki|Royal}} Timekeeper [[Se-bya]] - [[North]] |
− | 12) Royal Upholsterer Sa-bdag se-bu gdan-'ding - Northeast | + | 12) {{Wiki|Royal}} Upholsterer [[Sa-bdag se-bu gdan-'ding]] - [[Northeast]] |
− | 13) Royal Policeman Se-lo sa-'chag kungs-myul - Southeast | + | 13) {{Wiki|Royal}} Policeman [[Se-lo sa-'chag kungs-myul]] - [[Southeast]] |
− | 14) Royal Sweeper Se-lo sa-'phyag - Southeast | + | 14) {{Wiki|Royal}} Sweeper [[Se-lo sa-'phyag]] - [[Southeast]] |
− | 15) Royal Dog Hal-khyi nag-po - East | + | 15) {{Wiki|Royal}} {{Wiki|Dog}} [[Hal-khyi nag-po]] - [[East]] |
− | 16) {{Wiki|Princess}} dKar-shan - East | + | 16) {{Wiki|Princess}} dKar-shan - [[East]] |
− | 17) {{Wiki|Prince}} sBal-te (her husband - the royal son-in-law) - East | + | 17) {{Wiki|Prince}} [[sBal-te]] (her husband - the {{Wiki|royal}} son-in-law) - [[East]] |
− | 18) General Vang-ging dmarpo - Southwest | + | 18) General [[Vang-ging dmarpo]] - [[Southwest]] |
− | 19) General Tsang-kun - Northeast (also [[ | + | 19) General [[Tsang-kun]] - [[Northeast]] (also hidden [[spirit]] [[gNyan]] ljang) |
− | 20) Adjutant Tsang-kun 'phye'o - Northwest | + | 20) Adjutant [[Tsang-kun 'phye'o]] - [[Northwest]] |
− | 21) Dog-headed Assistant Tsang-kun khyi-mgo - Northwest | + | 21) Dog-headed Assistant [[Tsang-kun khyi-mgo]] - [[Northwest]] |
− | 22) Advisor Bla-mkhyen phe'u - Southwest | + | 22) Advisor [[Bla-mkhyen phe'u]] - [[Southwest]] |
− | 23) Scorpion-head Zin 'phung - South | + | 23) Scorpion-head [[Zin 'phung]] - [[South]] |
− | 24) Venomous Pi-ling - North | + | 24) {{Wiki|Venomous}} [[Pi-ling]] - [[North]] |
− | 25) Chief of the Eleven Ministers of the [[King]] ([[symbolizing]] them) - East | + | 25) Chief of the Eleven Ministers of the [[King]] ([[symbolizing]] them) - [[East]] |
</poem> | </poem> | ||
− | It is fun to say their names really fast, with a Cantonese accent. | + | It is fun to say their names really fast, with a [[Cantonese]] accent. |
− | In [[Tibetan]] [[geomancy]], or sa dpyad, each year is said to fundamentally present directional obstacles and passages. This is represented by the [[relative]] positions of the [[king]] and his court, which is either carefully calculated or left to a crapshoot, depending upon one's purposes. Once, several years ago, I took an automobile trip with the late [[Kalu Rinpoche]] from Pasadena to San Francisco, California. We went up the Highway 101, and fell into [[conversation]] about the hills and valleys and so forth. I asked [[Rinpoche]] point-blank, if it could be said that [[Tibetans]] had added anything at all to [[geomancy]], or if the whole of [[Tibetan]] practice was just lifted from {{Wiki|Chinese}} {{Wiki|feng shui}}. He said it was his opinion that the [[Tibetans]] copied the {{Wiki|Chinese}}. "Exactly?" I asked. "Exactly," he replied, but added that it was a [[subject]] he didn't follow very closely, because he preferred to just look at things. I mention this exchange only to {{Wiki|comfort}} you, should we find obstacles where you would prefer passages. In Sino-Tibetan custom, let me assure you, there is no lack of remedy. | + | In [[Tibetan]] [[geomancy]], or sa [[dpyad]], each year is said to fundamentally {{Wiki|present}} directional [[obstacles]] and passages. This is represented by the [[relative]] positions of the [[king]] and his court, which is either carefully calculated or left to a crapshoot, depending upon one's purposes. Once, several years ago, I took an automobile trip with the late [[Kalu Rinpoche]] from Pasadena to {{Wiki|San Francisco}}, [[California]]. We went up the Highway 101, and fell into [[conversation]] about the hills and valleys and so forth. I asked [[Rinpoche]] point-blank, if it could be said that [[Tibetans]] had added anything at all to [[geomancy]], or if the whole of [[Tibetan]] practice was just lifted from {{Wiki|Chinese}} {{Wiki|feng shui}}. He said it was his opinion that the [[Tibetans]] copied the {{Wiki|Chinese}}. "Exactly?" I asked. "Exactly," he replied, but added that it was a [[subject]] he didn't follow very closely, because he preferred to just look at things. I mention this exchange only to {{Wiki|comfort}} you, should we find [[obstacles]] where you would prefer passages. In Sino-Tibetan {{Wiki|custom}}, let me assure you, there is no lack of remedy. |
− | So, we can just look at things, or we can believe that there are fixed and moving [[spirits]], and that in this year there are passages at the South and West. Because I like oblique mischief, I take particular [[notice]] of the dog walker, in the Northeast this year, together with four others: three overt and one | + | So, we can just look at things, or we can believe that there are fixed and moving [[spirits]], and that in this year there are passages at the [[South]] and [[West]]. Because I like oblique mischief, I take particular [[notice]] of the {{Wiki|dog}} walker, in the [[Northeast]] this year, together with four others: three overt and one hidden. Make of that what you will, but bear in [[mind]] this is just the yearly array. If we want to include the month, then the story changes. As noted above, if we include the day, we get even more [[information]], and if we include the hour, even then it is not complete, as we must still include the hour of the actual consultation. |
[[File:Trigrams.jpg|thumb|250px|]] | [[File:Trigrams.jpg|thumb|250px|]] | ||
− | And then there are the trigrams to consider. This takes a little more work. For the sake of | + | And then there are the [[Wikipedia:ba gua|trigrams]] to consider. This takes a little more work. For the sake of example, lets say we have a {{Wiki|female}} born in the [[Earth]] Ox year 1949. Her mother was born in 1927. In [[astrological]] terms, her mother (whether living or [[dead]]) is 83 years old (counting one year at [[birth]]), and she is 61 years old (counting one year at [[birth]]) in this [[Earth]] Ox year 2009. We subtract her age from her mother's age, add one, divide by eight, and the remainder is seven. Starting at the [[trigram]] "[[Kham]]" and counting back in counterclockwise [[direction]] seven spaces, we arrive at the [[trigram]] "Zin." Consulting the relevant texts, we find that she will "be sustained by {{Wiki|blood}} feuds." Such [[people]] are also suicidal. The [['gong po]] are watching, and when the [[sa bdag]] [[cause]] harm, there will be no easy {{Wiki|solution}}. The yearly [[trigram]] in 2009 is Li for our {{Wiki|hypothetical}} [[subject]]. Li relates to [[fire]], while her [[vitality]] [[element]] in 2009 is [[earth]], relating to [[Khon]]. The Li-Khon relationship is known as "corporal {{Wiki|punishment}}," belonging to the worst class of bad conjunctions. |
Of course, this is all for our {{Wiki|hypothetical}} [[subject]]. To find the indicators for yourself, you must compare your natal [[elements]] and so forth to the annual [[elements]] -- and to make this easier, we have herein already done all of the annual calculations for you. | Of course, this is all for our {{Wiki|hypothetical}} [[subject]]. To find the indicators for yourself, you must compare your natal [[elements]] and so forth to the annual [[elements]] -- and to make this easier, we have herein already done all of the annual calculations for you. |
Latest revision as of 02:58, 22 September 2015
Herein are some general, and not-so-general, comments about the astrology of the Sino-Tibetan year of the Earth Ox, which for the Han people began on Monday, January 26, 2009, and for the Tibetan people begins on Wednesday, February 25, 2009. As a most charming friend of mine so wryly notes, we have the earth, and then we have the ox... and it seems this is not so light.
Maybe yes, maybe no.
Earth is merely the external element of this year. What the Tibetans call the lus, or "body" element, is to the Chinese known as the "containing note." In fluent practice, the containing note is reckoned as the best measure of fate.
This system seems to originate with Kuei-ku Tzu, who lived in the Chou dynasty (c. 1027-256 BCE). The earliest book where it is mentioned was written by Kuan Lo during the Three Kingdoms (220-265 CE) -- he writes, "By the containing note judge one's fate." Kuan Lo predicted his own death well before the event, and for this, and other demonstrations of craft expertise, is known as the finest fate calculator in all of Chinese history. I also think it probable that he is one of the first to attempt integrating Indian astrology with Chinese astrology. Now, also according to the Tibetans, the system originates in the Chou, in 836 BCE to be exact, with a discourse by no less than Manjushri himself, at Wu Tai Shan, known to Tibetans as the Five Peaks or ribo rtse lnga.
Be all that as it may, below is a picture of what it looks like outside my bedroom window this morning:
With all due deference to the Tibetans, I think I see Manjushri sitting on the mountains, no matter where they might be, and it appears to me that he is still giving discourse. Maybe I am so very wrong, but that is how I feel.
Time and direction are the stagecraft of dreams. The dreams are life, having all the indefinite properties of illusion, yet remaining sticky. We mark off these dreams of life with a linear past, present, and future. We go to and fro, reaching out: pulling in. We ought to enjoy the show but it is good not to believe too much. What we really provide for ourselves by marking time and direction is a kind of fantastic parable of egocentricity; then invested with an idea of the duration of our egocentric selves in some sort of place or point.
That is hardly immortal.
We become controlled by our creations, our dreams of calendar, compass, and clock. We become imprisoned in misery with hopes and fears for the future, trying to predict when we will get "out." We look for all the reasons we stay "in," breeding other sets of hopes and fears for the present and the past.
Why encourage this?
When we first begin to seriously analyze time and direction they seem simple to know yet difficult to explain. As we learn more, the language we are forced to use seems unconnected because we are dealing with unfamiliar concepts. These concepts have an open, spacious, and even boring, featureless nature.
Indeed, there are only slight precedents for the expression in any human language, concerned as language is with the task of communication by symbols rather than evocation by direct experience. Among the possibilities we might want to consider is one which says that some divination systems could be nothing more or less than attempts to refine the languages of man, permitting more intimate experiences with time.
They could be.
They could also be the languages of the intimate experiences, celebrating themselves.
So, in the case of 2009, the containing note is actually celebrating fire -- fire from the sky, or lightning, explained as thog gi me: the fiery thunderbolt. Another most charming friend of mine used to remark, with some irony, "If you don't expect the unexpected, the unexpected never happens," and in this she was of course quite correct. Nevertheless, in a year contained by lightning, one expects unexpected events.
The other basics of the year are its srog, or vitality (earth); the dbang-thang, or destiny (earth); the klung-ta, or luck (water), and the khyams-nyid -- one source translates this as "actual luck" -- which is also water.
If what you know about Tibetan astrology is fundamentally confined to what you read in Philippe Cornu's little book, then we are are here talking about what he calls "sok" (vitality), "lu" (body), "wang thang" (power), and "lung ta" (luck).
Our wonderfully magical numbers are skye-sme, or natal, as Blue 3 (upper metreng); srog-sme, or vitality, as White 6 (middle metreng); dbang-sme, or destiny, as Red 9 (lower metreng).
So, what shall we say about the people of this sa mo glang po year? According to the Tibetans, Earth Female Ox people are stubborn, excessively prideful, barbarous or rough natured, with violent, quarrelsome minds, vulnerable to soil spirits who inhabit the localities where they live, and possessed of bad reputation. They will be confronted by seven obstacles.
Only seven?
Since the "soil spirits," or sa bdag ("Sadak") are so important, and because there is very little information available in the English language, perhaps we should investigate. I have already mentioned them in passing elsewhere, but here we shall require a bit more detail.
We can say there are 1,000 sa bdag that are commonly known, 150 that one should consider on a frequent basis, and 81 that you should keep on the tip of your tongue, so to speak. However, these are all further divided by 1) elements, 2) location in space, and 3) outer, inner, and secret aspects, so you see, the numbers are rather greater than is immediately supposed.
Of the greater numbers, 102 are always with us, and 474 are associated with time. Of the 102 always with us, there are those of the nine subterranean levels, 71 permanent and immutable, and 72 abiding. Of the 474, there are 231 moving spirits of the years, 124 of the months, 81 of the days, and 37 of the hours. One can also see the nine black yearly spirit lords, the nine deities of the magic squares, 45 palace deities, five lesser deities, twelve hidden, dog spirits, and so forth.
But we are most concerned with the king and his court. You rarely see them, so I introduce them here, and tell you where they are this year:
1) King The-se - Northeast
2) Queen Hang-phan - Northeast
3) Crown Prince Te-so - North (also Queen Mother The-khyem)
4) Royal Minister Tsang-kun - West
5) Royal Astrologer Se-ba bla-mkhyen - Southwest (also inner at West, secretly at Northwest)
6) Royal Dog Walker Hang-phan ser-po bya-ra-ba - Northeast
7) Royal Treasurer Se-byi - Southwest
8) Royal Bodyguard-Assassin Se-shar - Southeast
9) Royal Horse Se-ba rang-rta - West
10) Royal Groom Se'u rta-khrid - West
11) Royal Timekeeper Se-bya - North
12) Royal Upholsterer Sa-bdag se-bu gdan-'ding - Northeast
13) Royal Policeman Se-lo sa-'chag kungs-myul - Southeast
14) Royal Sweeper Se-lo sa-'phyag - Southeast
15) Royal Dog Hal-khyi nag-po - East
16) Princess dKar-shan - East
17) Prince sBal-te (her husband - the royal son-in-law) - East
18) General Vang-ging dmarpo - Southwest
19) General Tsang-kun - Northeast (also hidden spirit gNyan ljang)
20) Adjutant Tsang-kun 'phye'o - Northwest
21) Dog-headed Assistant Tsang-kun khyi-mgo - Northwest
22) Advisor Bla-mkhyen phe'u - Southwest
23) Scorpion-head Zin 'phung - South
24) Venomous Pi-ling - North
25) Chief of the Eleven Ministers of the King (symbolizing them) - East
It is fun to say their names really fast, with a Cantonese accent.
In Tibetan geomancy, or sa dpyad, each year is said to fundamentally present directional obstacles and passages. This is represented by the relative positions of the king and his court, which is either carefully calculated or left to a crapshoot, depending upon one's purposes. Once, several years ago, I took an automobile trip with the late Kalu Rinpoche from Pasadena to San Francisco, California. We went up the Highway 101, and fell into conversation about the hills and valleys and so forth. I asked Rinpoche point-blank, if it could be said that Tibetans had added anything at all to geomancy, or if the whole of Tibetan practice was just lifted from Chinese feng shui. He said it was his opinion that the Tibetans copied the Chinese. "Exactly?" I asked. "Exactly," he replied, but added that it was a subject he didn't follow very closely, because he preferred to just look at things. I mention this exchange only to comfort you, should we find obstacles where you would prefer passages. In Sino-Tibetan custom, let me assure you, there is no lack of remedy.
So, we can just look at things, or we can believe that there are fixed and moving spirits, and that in this year there are passages at the South and West. Because I like oblique mischief, I take particular notice of the dog walker, in the Northeast this year, together with four others: three overt and one hidden. Make of that what you will, but bear in mind this is just the yearly array. If we want to include the month, then the story changes. As noted above, if we include the day, we get even more information, and if we include the hour, even then it is not complete, as we must still include the hour of the actual consultation.
And then there are the trigrams to consider. This takes a little more work. For the sake of example, lets say we have a female born in the Earth Ox year 1949. Her mother was born in 1927. In astrological terms, her mother (whether living or dead) is 83 years old (counting one year at birth), and she is 61 years old (counting one year at birth) in this Earth Ox year 2009. We subtract her age from her mother's age, add one, divide by eight, and the remainder is seven. Starting at the trigram "Kham" and counting back in counterclockwise direction seven spaces, we arrive at the trigram "Zin." Consulting the relevant texts, we find that she will "be sustained by blood feuds." Such people are also suicidal. The 'gong po are watching, and when the sa bdag cause harm, there will be no easy solution. The yearly trigram in 2009 is Li for our hypothetical subject. Li relates to fire, while her vitality element in 2009 is earth, relating to Khon. The Li-Khon relationship is known as "corporal punishment," belonging to the worst class of bad conjunctions.
Of course, this is all for our hypothetical subject. To find the indicators for yourself, you must compare your natal elements and so forth to the annual elements -- and to make this easier, we have herein already done all of the annual calculations for you.