Michael Goh | Singapore Astrologer · Feng Shui Consultant · Qi Men Dun Jia

In September 2026, Chinese media reported a case involving a man who filed a lawsuit against the company behind the AI chatbot Doubao (豆包), following a dispute over the selection of an auspicious date for his mother's burial.

According to the reports, a man surnamed Shi from Jiangsu Province had sought an auspicious burial date following his mother's passing in April 2026. His family had initially consulted a Feng Shui master, who recommended 20 April for the burial. However, Shi decided to consult Doubao, which recommended 19 April instead.

Following the AI's recommendation, Shi made arrangements for the burial on 19 April. When he subsequently asked Doubao for an auspicious burial time, the chatbot recommended 7:00 AM to 9:00 AM (辰時, Dragon Hour). However, in the same response, it contradicted its earlier recommendation, stating that 19 April was actually an inauspicious date for burial. By then, the funeral arrangements had already been made, and it was too late to change the date.

Following the funeral, a relative was seriously injured in a traffic accident. Shi attributed the misfortune to the incorrect burial date and faced criticism from family members over his decision.

He subsequently filed a lawsuit against the company behind Doubao, seeking an apology and compensation. According to the reports, he also used the same AI chatbot to help draft his legal complaint.

Now, leaving aside the question of date selection itself for the moment, relying on AI to select an auspicious date, particularly for an important occasion, is already rather difficult to comprehend.

After all, AI generates its responses based on patterns learned from its training data. The information it provides is therefore dependent on what it has been trained on, and this does not necessarily mean that the underlying principles have been properly understood, verified, or consistently applied.

Regardless, most people would naturally associate the accident with the burial election, that is, the selection of a date and time considered auspicious for the burial. However, we cannot conclude from this alone that the selected burial date and time had a direct connection with the relative's accident.

Why? The reason is simple: we do not have sufficient information.

An auspicious election can produce favorable outcomes, just as an inauspicious election can bring about unfavorable consequences. Could the burial election have played a role in this particular accident? Possibly. But it is equally possible that the accident was unrelated.

While we can examine the merits of an electional chart on its own, attributing a particular event to that election requires a more careful consideration of the circumstances. Without sufficient information, it would be premature to draw such a conclusion.

In this particular case, the burial date and recommended time were presented in terms of traditional Chinese date-selection principles. However, let us examine the reported burial election from the perspective of traditional Western astrology.

Burial election chart calculated for 19 April 2026, 8:00 AM, using Shuyang, Jiangsu, as the presumed burial location, based on the news reports. The actual burial location and time have not been independently confirmed. The time is illustrative, based on Doubao's recommended 7:00-9:00 AM window.

Given the recommended burial time of 7:00 AM to 9:00 AM, there is a greater likelihood that Mercury would be the ruler of the Ascendant. What, then, is the condition of Mercury?

Mercury is peregrine and conjunct Neptune, Mars, and Saturn, the latter two being the traditional malefics. Mars is in its own Domicile, while Saturn is in its Fall. We therefore have two malefic planets in contrasting conditions of essential dignity.

Now, if we follow the basic principle that a planet possessing essential dignity is considered to be in a favorable condition, should Mars, being in its own Domicile, necessarily be regarded as well-placed in this chart? 

Imagine you have a powerful gangster friend. He may be rough, aggressive, and rather intimidating, but he treats you well. As far as you are concerned, there is no problem.

Now, suppose one day he turns up with another gangster, a close associate of his. This man is equally intimidating, but unlike your friend, he is mean, harsh, and rather unpleasant. More importantly, he is not particularly friendly towards you.

Would you still feel as comfortable around your friend as before? Probably not. After all, we cannot assume that your friend will always act in your favor, particularly when he is closely associated with someone who may have a different attitude towards you.

To complicate matters further, imagine you also have another friend, Neptune, who tends to confuse you, cloud your judgment, and leave you with mistaken impressions about what is happening around you.

Under such circumstances, would having a powerful friend who treats you well necessarily mean that you are in a favorable position?

This is precisely the situation we need to consider when assessing Mercury, the ruler of the Ascendant, in this electional chart.

Of course, this is merely a simple analogy. There are other indications in the chart that deserve consideration. For example, Saturn, the ruler of the 8th house, is afflicted. When dealing with matters concerning death and burial, the 8th house is naturally something we cannot overlook. However, I will not go into the other indications in detail here.

As for whether this electional chart contains indications of a possible accident involving a relative, or the subsequent legal dispute arising from the burial date selection, I will leave that for readers to examine and consider.

In essence, when examining any electional chart in traditional Western astrology, one of the foremost considerations is that the Ascendant and its ruler should not be afflicted. Other important factors include the condition of the Moon and the four angles of the chart, among others.

But does this mean that an afflicted Ascendant ruler is sufficient, on its own, to draw a conclusion about an event?

Consider, for example, the flooding along the Tibet-Nepal border on 26 August 2026, or the Wang Fuk Court apartment fire in Tai Po, Hong Kong, on 26 November 2025.

When examining major events of this nature, particularly those with wider consequences, we need to consider whether the event chart alone provides sufficient indications for a reliable judgment. Broader astrological influences, such as eclipses, planetary conjunctions, and other factors considered in mundane astrology, may also need to be examined.

An afflicted Ascendant ruler may be an important indication, but it should not be treated as conclusive on its own. Perhaps I will discuss some of these event charts in a future article.

Now, returning to the burial election, some may ask: what if Taurus is rising instead?

At around 7:00 AM, the Ascendant is approximately 27 degrees Taurus. Venus, the ruler of Taurus, is in its own Domicile and conjunct an exalted Moon in the 12th house. Both planets are therefore in strong conditions of essential dignity.

Does that make this a favorable election?

Before turning to more complex theories or principles, consider what is immediately apparent in the chart. Sometimes, there is no need to overcomplicate matters.

Uranus is conjunct the Ascendant. Is the symbolism associated with Uranus something we would want to introduce into an election for a burial? Not to mention Pluto's proximity to the Midheaven (MC).

Furthermore, Venus, the ruler of the 1st house is placed in the 12th house.

Some astrologers hold the view that if an election concerns matters associated with the 12th house, having the ruler of the Ascendant placed there can be appropriate. In principle, there is nothing inherently wrong with this reasoning.

But does that necessarily mean such an approach is suitable in every circumstance?

Whether we are considering a planet's essential dignity, its house placement, or other astrological indications, the underlying principle may be perfectly valid. The question is whether we have considered the other relevant conditions in the chart before arriving at a judgment.

In metaphysical studies, one often finds that when we step outside the confines of a particular framework, method, or theoretical system, certain principles become much easier to recognize across different approaches. 

Once one principle is understood, it can shed light on many others: what might be described as “一理通，百理明”: understanding one principle can help illuminate many others. Whether we are analyzing a chart through Qi Men Dun Jia or interpreting a Western natal astrology chart, we may encounter similar principles expressed through very different systems.

When interpreting a person's circumstances, we should not rush to apply theory. We need to remain mindful of the many complexities and variations of real life, because the chart provides a framework through which these realities can be examined and understood. Without this awareness, it is easy for an interpretation to become detached from reality and overly theoretical.

For example, consider a female client asking about her marriage and romantic relationship. Using Qi Men Dun Jia chart, the female client in this case is represented by the Xun Palace (巽宫), while the spouse is represented by the Kan Palace (坎宫). Xun belongs to the element Wood, while Kan belongs to element Water. Water generates Wood.

Generally, a generating relationship is considered favorable in Chinese Metaphysics. It can signify giving, caring, support, and nourishment. But does that automatically mean the relationship is a good one? There is an old Chinese saying that marriage should be between families that are “well matched” (门当户对). There is a reason this saying has endured.

A relationship, after all, involves at least two people. It is rather like a seesaw: what matters is not simply whether one side is “supporting” the other, but whether the two sides are in balance.

In the above case, the Xun Palace is not afflicted, while the Kan Palace is affected by Men Po (门迫). The female client is represented by Geng (庚), while the Xun Palace also contains the Snake Deity, Teng She (腾蛇). Neither is particularly favorable in this context, particularly in the case of a female client. The two palaces also share no common symbols. When there are no common symbols, there may be a lack of common language or mutual understanding: something akin to sharing the same bed while dreaming different dreams (同床异梦).

In real life, we often see marriages develop problems because of difficulties originating with one partner. If one partner has serious health problems, for example, this can place considerable pressure on the marriage. An explosive temperament can likewise affect the relationship, as can financial difficulties or an extramarital affair. These are no longer merely “individual” matters. A person’s character, behavior, health, and circumstances can all have a direct impact on the marriage and on the other spouse.

The generating relationship may indeed indicate giving, caring, or affection. But in this particular case, what is the mindset behind the other party “generating” the female client? What does that act of giving actually represent?

This is something worth considering.

What About Traditional Western Astrology?

If we approach the same idea through traditional Western astrology, how might the concept of being “well matched” be reflected?

For example, if the rulers of the 1st and 7th houses form harmonious aspects, such as a sextile or trine, does that necessarily mean the relationship is a good one? Not necessarily.

At its core, the idea of being “well matched” points to something innate and fundamental: something present from the outset. In practical terms, one of the first things we should examine is "Dignities".

There is no need to overcomplicate the interpretation by becoming absorbed in the various illustrative descriptions traditionally used to explain the types of Dignities. For example, classical authors have described a planet in its Triplicity as being like a man among allies, ministers, followers, or good neighbors, while a planet in its own Terms is like a man in his own seat. These analogies can be useful for understanding the traditional rationale behind the dignities, and they certainly have their place. They may be useful in certain forms of Horary practice, but when it comes to natal chart interpretation, they are not necessarily the most useful starting point.

This brings us back to the point I made at the beginning: do not become trapped by theory.

In the natal chart above, the rulers of the 1st and 7th houses are in a trine, which might initially appear favorable. However, when we examine their Dignity condition, there is a significant disparity between them, indicating an imbalance.

That imbalance may manifest through one’s inherent condition, constitution, temperament, personality, behavior, or circumstances. The nature of the houses involved can then help further refine the interpretation.

If the disparity in Dignity is substantial, it is something to keep in mind. Should another factor arise that has the potential to place strain on the marriage, the likelihood of relationship difficulties becomes considerably greater.

This reflects a fundamental principle that applies not only to astrology, but also to other metaphysical methods: 

a single indication does not determine an event; a second indication helps confirm and give definition to the matter.

A single indication is like a seed. When another relevant indication appears, that seed has the potential to germinate. The triggering factor may already be present within the natal chart, or it may emerge through Timing Activation.

Likewise, in natal astrology, how might the presence, or absence of “common language” be reflected?

The Seesaw and the Opposite House

Returning to the analogy of the seesaw, the concept we need to understand is not merely one of “energetic balance.”

Once we recognize that two polarities represent opposing ends of an axis, the condition of the opposite side naturally becomes relevant as well. This is one reason why, when reading a Qi Men Dun Jia chart, we also examine the condition of the opposing palace. 

The same principle can be seen in traditional Western astrology. This reflects the complexity of real life: difficulties in one area often have consequences for its opposite.

If the 3rd house indicates obstacles concerning learning, communication, or language, the 9th house and matters of higher education may also be affected. If the 1st house reflects a weakened condition of the individual, the 7th house and marriage may likewise be affected. If there is instability or discord within the 4th house and the family environment, the 10th house and career matters may also be affected.

The twelve houses of an astrological chart should therefore not be viewed simply as twelve isolated areas of life, but as interconnected axes. The condition of one house may influence its opposite, whether favorably or unfavorably.

This is another example of why interpretation should not be confined to a single symbol, palace, or house in isolation. We need to consider the relationships between them and how they interact within the larger structure of the chart.

Returning to Dignities, the principle itself is not difficult to apply. The key is to understand how it manifests in the realities of human life, rather than becoming overly attached to theoretical frameworks.

And finally, if the Dignity condition is weak, there is no need to panic.

A weak Dignity can be mitigated.

When I was teaching the introductory traditional astrology course, many of the questions and difficulties raised by students concerned how the various significations arising from planetary and house configurations might manifest. 

In chart judgment, much depends on how familiar one is with the significations that arise from the combinations of planets and houses. For example, during the course, when explaining what a particular house ruler in another house may signify, students can usually understand the explanation quickly. The difficulty comes when they encounter a different combination on their own. They may readily understand the individual example given, but when faced with an unfamiliar configuration, they may need more time to work out what it could signify, the qualitative nature of those indications, and the possible manifestations arising from them.

For this reason, I prepared concise reference materials for the students showing some of the common significations arising from the combinations of planets and houses. The purpose was to make these easier for students to read and understand, and to provide a basis from which they could work out how similar indications might apply to other combinations. Much of this material was eventually incorporated into my book as well.

I also recommended the works of earlier astrologers to students, as many of these works provide useful reference material for those beginning their study. One example is Henry Coley's Key to the Whole Art of Astrology (1676), particularly Part III, Chapter 8.

The intention behind providing such references was good. Yet I gradually noticed an unintended consequence. In making these materials readily accessible, I may have made them too easy to rely upon.

The reference materials came to be treated as something to consult only when a particular combination appeared in a chart. Because the significations were readily available, there was less incentive to read through them carefully, think about them in depth, or consider how each might apply according to the circumstances of the native, the context of the time, and the native's particular background.

Some students would simply skip over them and refer back to the materials when a relevant combination arose. When the signification given in the reference did not seem to correspond closely enough to the actual circumstances, they might conclude that the description was too general or incomplete, give up on it, or turn to other sources in search of an explanation. The reference had become a substitute for thinking rather than an aid to thinking.

There is a familiar human tendency here. What is difficult to obtain is often valued and investigated more carefully. What is immediately available can easily be overlooked or taken for granted.

There is therefore a difference between 'being given an answer' and 'learning how to arrive at an answer'.

The former may save time. The latter develops judgment. This became particularly apparent when I was teaching the Proficiency Course.

The above chart, for example, was used during the course to demonstrate certain advanced techniques of chart judgment. By this stage, the basic meanings of signs, planets, houses, and aspects should already have been established, along with the fundamental skills of reading and judging a natal chart. The purpose of the Proficiency Course is to teach advanced methods of judgment and, ultimately, to make delineation richer and more precise. Yet I found that some of the questions arising from the chart were more concerned with the foundations of astrology than with the advanced techniques being taught. This did not particularly surprise me. Advanced techniques are often not difficult in themselves. Once they are properly explained, they can be quite straightforward to understand. What becomes apparent in applying them, however, is just how much they depend upon a sound foundation. 

The prerequisite for the Proficiency Course is that students have read my introductory book. That prerequisite is not arbitrary, nor is it simply a matter of self-promotion. The course is focus on more advanced techniques of chart judgment and topical delineation. It should not be the situation where a student is still trying to understand what the basic combinations of planets, houses and aspects might signify.

I am sure most students had indeed read the book, but had likely passed rather quickly over the sections dealing with combinations and their significations. Perhaps this is understandable, as foundational material can seem less engaging than more advanced techniques. For example, the significations listed for planetary configurations such as “Ruler of the 3rd House in the 1st House” can appear direct, simple and straightforward. One may be inclined to think: it is merely the combination of the meanings of the 3rd and 1st Houses, it is simple and readily understood. But reading through a reference once and understanding what it says is not the same as carefully studying why the signification is described in that way, what it may represent in actual life, and how it may be extended to other configurations. There is a difference between quickly reading through a list of significations and slowly considering what those significations can actually represent in life, how they may combine with one another, and how the same principle may manifest differently according to the circumstances of the chart.

This is why the prerequisite matters. The significations of the planets and houses, their links, combinations, their qualitative conditions, and the way these indications reinforce one another are not advanced techniques. They are the foundations upon which more advanced judgment is built. Yet I suspect some may regard such foundational knowledge as merely preparatory, too basic to even begin a chart judgment. Since the individual significations and combinations may appear simple, they may feel that it is enough to understand some of the basics before moving on to what they regard as the more substantive methods of chart judgment. This is precisely where the difficulty begins. 

Advanced techniques do not compensate for an insecure grasp of basic significations. They depend upon it.

One may even spend considerable money simply to learn the basics of astrology, something I do not believe should require an expensive course. One may also spend considerable money on courses presented as advanced astrology, only to find that what is taught remains largely foundational, or that learning more techniques does not necessarily result in stronger chart judgment. Worse still, the more techniques one learns, the more complicated astrology may appear to become. I have always maintained that traditional astrology does not need to be made unnecessarily complicated.

Astrology, like many other metaphysical systems, fundamentally involves 取象, the recognition of significations, and 解象, the interpretation of those significations. The techniques may become more sophisticated, but the underlying principles do not need to become obscure. Advanced techniques do not replace the foundations; they give you more ways to work with them.

Consider again the above example chart.

One should first ask: 

What is the central focus of this chart? What is the 局眼, the principal focus of the chart from which its overall emphasis can quickly be recognized? 

I have taught before that planets in the 1st house deserve particular attention. Why?

In this chart, Jupiter and Saturn are both in the 1st house, and both are in their Domiciles. Someone with a basic knowledge of astrology may immediately say that this is a good condition, with both planets in their dignities.

But is it necessarily good in every respect? And if it is good, good in what respect? 

Dignity is not the conclusion of a judgment. It is one of the factors from which a judgment is made. Even then, dignity itself may be understood at more than one layer. I have also discussed the principle that 吉凶并肩，各自应验: benefic and malefic indications may coexist together, with each finding its own expression.

Jupiter is the ruler of the 1st and 3rd Houses. The ruler of the 1st is in the 1st. The ruler of the 3rd is also in the 1st. 

What might these combinations suggest? Are the indications benefic or malefic? In what ways might these indications manifest in the native's life?

Jupiter is in square with the Moon and Mercury, both of which are in the 3rd House. From another perspective, the Moon and Mercury in the 3rd House are in square with Jupiter. At this point, one should remember the principle of Reinforcement discussed in the book. 

How many overlapping indications are present? What indications are being emphasized?

Furthermore, what are the general significations of the Moon, Mercury, and Jupiter? Do the Moon and Mercury themselves carry significations that overlap with those of the 3rd House? And with the Moon and Mercury in conjunction, what additional associations might this combination suggest?

It is in considering questions such as these that familiarity with significations becomes important. And these are indeed foundational knowledge.

Now consider Mercury in its Detriment.

What does a debilitated Mercury signify in general? And how does that condition affect what the Moon signifies? The Moon is ruler of the 8th House. What might the ruler of the 8th in the 3rd signify?

Mercury is ruler of the 7th and 9th Houses. 

What are the significations of these houses? What might the ruler of the 7th and 9th in the 3rd signify?

We then find the Sun, ruler of the 8th House in the 3rd. Sun is in opposition to Pluto in the 9th. Jupiter in the 1st also squares the North Node in the 9th while the Mercury-Moon conjunction opposes the North Node, creating a dynamic pattern of planetary tension between them.

Looking at the configuration as a whole, one should begin to see the importance of the 1st, 3rd, 8th and 9th Houses. Multiple indications of reinforcement are present.

At the same time, one must also consider whether the indications are constructive, difficult, or both and how they could manifest for the native. All these terms and questions belong to the technical language of astrology. It is not enough to understand what they signify within astrological terminology; one must also understand how those indications translate into concrete circumstances and affairs in the world.

Even before undertaking a detailed delineation, a sound grasp of foundational natal astrology should already allow one to form a preliminary idea of how matters concerning the native's mind, and the affairs signified by the 3rd, 8th and 9th Houses, may bear upon the native, while also providing many of the answers to the questions raised above. Jupiter would also naturally deserve particular attention. Its condition provides further considerations that are not explored here.

The native of this chart is Richard Ramirez. (Wikipedia link)

Those unfamiliar with him can look into his life and the circumstances surrounding it. Once the relevant facts are known, it should not be difficult to see how the answers to the questions above, solely based on foundational astrological principles and knowledge, correspond to what actually occurred in his life. For example, one can see the influence that the native's older cousin had on him and how such a relationship may be reflected in the chart. For those who have learned predictive techniques, Jupiter's time periods would also be worth noting.

If you have followed the discussion this far and are already familiar with natal astrology, you may already be wondering:

What about the 12th House? Is it involved and how? You may also be asking: What influence do Mars and Venus have on the native, and how might that influence manifest?

If these questions arise naturally, that is good.

Learning astrology involves learning to reason in both directions. In astrological judgment, we can begin with the chart, drawing upon our familiarity with the significations of its planets, houses, and configurations to infer possible manifestations in the native's life. This is 取象.

But we can also begin with known realities in a person's life and work backwards towards the chart, asking: What combinations in the chart could signify these circumstances? This is also 取象.

When one becomes familiar with 取象, 解象 becomes considerably easier.

The natal chart can also be understood as a microcosm, in which the entire configuration of the chart may pertain to the native internally, including character, disposition and psychological makeup. At the same time, it can be understood as a representation of the universe outside the person and the circumstances in which the native lives. This can be understood as a principle of duality, which may take several forms:

One is Yin, the other Yang.

One is Internal, the other External.

One is Static, the other Dynamic.

One is Universal, the other Specific.

For example, it is important to distinguish whether one is reading a planetary configuration from an internal or an external perspective. A configuration may be meaningful from both perspectives, but what may describe the native at the psychological level is not necessarily sufficient on its own to explain an external event. One should not simply take planetary configurations, such as Mars conjunct Venus in Aquarius, the Sun in Pisces opposing Pluto in Virgo, or a debilitated Mercury, as explanations for certain characteristics or behaviors, and then use these to explain why certain events occurred in the native's life.

Traditional astrology asks us to look more deeply at the actual significations and interplay contained in the chart.

There are, of course, other basic planetary configurations in this chart that I have not discussed here. Those who have carefully studied an introductory astrology book or course should already be able to work through them. This is precisely why I wrote my introductory book. An expensive course should not be necessary simply to learn the foundations of birth chart interpretation.

Foundational knowledge may appear simple and straightforward. But did you read it carefully? The simpler something appears, the more easily it is overlooked. Yet the Great Way is simple (大道至简). The myriad manifestations are contained in the Eight Trigrams; the Eight Trigrams, in turn, ultimately reduce to Yin and Yang.

Jupiter and Venus are traditionally regarded as the Greater and Lesser Benefics, while Saturn and Mars are known as the Greater and Lesser Malefics respectively. These inherent planetary qualities are well established in traditional Western astrology, and many astrologers regard the placement and overall condition of Jupiter and Saturn as one of several useful starting points in chart interpretation.

But does Traditional Chinese Natal Astrology (七政四余) distinguish between benefic and malefic planets in the same way? Are Jupiter and Venus always treated as benefic, while Saturn and Mars are always treated as malefic?

Not quite. 

Although the nature and significations of the planets in Chinese Natal Astrology bear many similarities to their counterparts in traditional Western astrology, the approach to judging their benefic or malefic influence differs in an important respect. Before determining whether a planet benefits or harms the native, one must first understand the First House Ruler (命主星) in relation to the Five Elements. It is from this that the concept of the Benefactor Star (恩星) and the Adversity Star (难星) are established.

In Chinese Metaphysics, the Five Elements and their dynamic relationships of generation, control, strength, and decline (生、克、旺、衰) play a fundamental role. This applies not only to Traditional Chinese Natal Astrology, but also to virtually every branch of Chinese Metaphysics, including Traditional Chinese Medicine.

Let us consider the following chart.

The First House (命宫) falls in Chou (丑), corresponding to Capricorn. Although translated here as the "First House," readers familiar with Western astrology should note that the 命宫 in Traditional Chinese Natal Astrology is determined differently and should not be assumed to correspond with the First House based on the Ascendant. Chou 丑 belongs to the Earth element and is governed by Saturn. Hence, Saturn becomes the First House Ruler.

Before proceeding further, it is worth making an observation. To truly appreciate Chinese Metaphysics, studying exclusively through English-language materials often means missing much of its underlying richness. This is especially true of those branches of Chinese Metaphysics whose technical vocabulary is deeply intertwined with the Chinese language, such as Qi Men Dun Jia. Chinese characters carry sound, form, and meaning (音、形、意), and many technical concepts are inseparable from the natural imagery embedded within the language.

For example, when an English-speaking student encounters Jupiter, it is natural to think simply of the planet. In Chinese astrology, however, Jupiter is known as 木星 (the Wood Star), corresponding to 木, the Wood element. The moment one encounters the character 木, the mind is no longer confined to an astronomical body, but is naturally led to the wider imagery and qualities associated with wood in the natural world. Wood immediately evokes the image of trees in nature. Trees take root, grow upward, branch outward, and flourish over time. From these observable qualities arise broader associations, including growth and expansion, that are naturally connected with the Wood element.

Likewise, Saturn is known as 土星 (the Earth Star), corresponding to 土, the Earth element. 土 immediately evokes the image of soil and land. Once viewed through this lens, the controlling relationship of Wood overcoming Earth (木克土) is no longer merely an abstract theory, but something readily understood from the natural world itself.

Returning to the chart, the First House Ruler belongs to the Earth element. Earth evokes the image of soil and land. What naturally restrains or overcomes the earth? Trees. Their roots penetrate the soil, while their continual growth gradually spreads across the land. Trees belong to the Wood element, and Jupiter corresponds to this element. Thus, for a native whose First House Ruler belongs to the Earth element, Jupiter becomes the native's Adversity (难) Star.

Conversely, what benefits Earth? Fire. In nature, fire ultimately returns what it consumes to the earth. Fire corresponds to Mars, making Mars the native's Benefactor (恩) Star.

恩 (ēn): That which nourishes, supports, protects, or bestows benefit.

难 (nàn): That which restrains, challenges, afflicts, or brings adversity.

At its most fundamental level, identifying the First House Ruler and applying the relationships of the Five Elements allows us to distinguish what is generally favorable and unfavorable to the native. The discussion here introduces only the basic principle. In actual chart interpretation, determining one's Benefactor and Adversity Stars may involve additional considerations beyond the basic elemental relationships, requiring a more nuanced assessment in practice. Nevertheless, understanding this foundational principle remains one of the essential first steps in chart interpretation.

Where is Jupiter placed in this chart? It is located in the Eighth House (疾厄宫), which falls in Wu 午 (Leo). Is this placement favorable?

The ruler of Wu 午 is the Sun, and the Sun does not favor Wood Star. The Wood Star is also the native's Adversity Star. Consequently, matters signified by the Eighth House tend to bring difficulties or harm to the native. The Sun and Leo govern the heart, spine, and back. The First House Ruler, Saturn, is placed in the Second House (Zi 子 Aquarius) and directly faces the Adversity Star Jupiter in the Eighth House. Saturn also signifies the bones.

Jupiter also rules the Twelfth House (Yin 寅 Sagittarius) and the Third House (Hai 亥 Pisces). With only a few exceptions, the meanings of the houses in Chinese Natal Astrology broadly correspond to those in Western astrology. The relationship between the Eighth, Twelfth, and Third Houses in this configuration should not be difficult to interpret for readers already familiar with basic astrology.

However, that is not the point I wish to highlight here.

We know that the Moon occupies a central role in astrology, and this is equally true in Chinese Natal Astrology. In this chart, the Moon falls in Di Mansion (氐宿) of the Twenty-Eight Mansions, a mansion that is itself not favorable for the Moon. It also shares the same Jing 经 (同经) as Jupiter, meaning they belong to Mansions of the same Element. This closely links the Moon with Jupiter.

The Moon rules the Seventh House. In other words, the ruler of marriage is closely associated with the native's Adversity Star. The Moon is likewise an important significator of the physical body, while also serving as a key indicator of one's happiness and emotional fulfilment. What, then, might this suggest about the native's marriage?

Having considered the Adversity Star, let us now examine the Benefactor Star.

The Moon in Scorpio (卯, Mao) sees Mars, the native's Benefactor Star, in Pisces (亥, Hai) by a trine. This indicates that the native is able to derive benefit, support, and happiness through marriage. One should not, however, interpret this according to the conventional Western doctrine that a trine is automatically a benefic aspect. The underlying reasoning here is entirely different.

Does this contradict the earlier indication between the Moon and Jupiter?

Not at all. Different testimonies need not contradict one another. Each may manifest according to its own indication.

This is the natal chart of Elizabeth Taylor. I have previously discussed her nativity from the perspective of traditional Western astrology. Here, we examine the very same nativity through the lens of Traditional Chinese Natal Astrology.

Different civilizations have all looked upon the same heavens and the same stars. Rather than competing truths, their astrological traditions simply represent different ways of understanding the same celestial reality.