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

Whether in Western natal astrology or in the Chinese natal astrology system known as Qi Zheng Si Yu (七政四余), the First House and its ruler constitute the central focus of interpretation and a principal point of entry into a nativity. Although the cosmological premises, theoretical structures, and technical procedures of these two systems differ substantially, meaningful correspondences may nonetheless be observed. Among these is the broad resemblance in the significations attributed to the Twelve Houses, which, despite certain distinctions in emphasis and application, often parallel one another in scope. 

A marked divergence, however, lies in the decisive function accorded to the seasons within the traditional Chinese system. Seasonal Qi, in conjunction with the doctrine of the Five Elements of Metal, Water, Wood, Fire, and Earth, forms an indispensable interpretative framework and provides the metaphysical foundation of classical Chinese astrology. This same cosmological structure undergirds related metaphysical disciplines such as Ba Zi. The term element as employed here must not be mistaken for the Four Elements of ancient Greek philosophy that inform Western astrology. Rather, it refers specifically to the Five Element doctrine of Chinese metaphysics, a dynamic system of generation and control that describes the processes of change in the universe.

By comparison, Western natal astrology does not ordinarily treat seasonal conditions as an independent or decisive factor in delineation. Although the tropical zodiac is seasonally structured, seasonal quality is generally integrated into the broader symbolic framework of the signs and into humoral temperament theory. It may inform medical or temperamental analysis, yet it seldom functions as a key determinant in the judgment of the nativity.

Unlike the Western natal chart, in which the First House is conventionally positioned on the left, the Chinese natal chart adheres to a fixed cosmological orientation. Capricorn (子) and Aquarius (丑), both governed by Saturn and associated within this system with the Earth element, are invariably situated at the lower portion of the figure. Cancer (未) and Leo (午), ruled respectively by the Luminaries, are correspondingly placed at the uppermost sector. This arrangement reflects a cosmological ordering rather than a merely graphical preference.

Let us consider the natal chart above as interpreted according to the Qi Zheng Si Yu (七政四余) system. The First House (命宫) falls in Wei (未), corresponding to Cancer, and is ruled by the Moon. The Moon is located in Gemini (申), placed in the Twelfth House (相貌宫), a domain associated with withdrawal, seclusion, and hidden conditions. It is a waxing Moon approaching fullness and is therefore regarded as being in a strengthening phase. Moreover, it resides in Bi Xiu (毕宿), one of the Twenty Eight Mansions of the traditional Chinese stellar system. These Mansions belong to the traditional Chinese constellation framework and must not be confused with the medieval Arabic Mansions of the Moon. In this particular Mansion, the Moon is considered to gain additional strength.

The native was born in the winter month (子月), a season in which cold and the element Water predominate. The Moon is conjoined with Lilith (孛), one of the four virtual points employed in traditional Chinese astrology alongside the Lunar Nodes and Zi Qi (紫气). In this Chinese astrology system, each of the seven classical planets and four virtual points is assigned to one of the Five Elements in accordance with Chinese cosmological doctrine. Both Lilith and Mercury (水星) are associated with the Water element. Under such seasonal conditions, the conjunction with Lilith may prove detrimental, for excessive cold undermines the vitality of the Moon, ruler of the First House. 

Returning to the chart, Mercury in Sagittarius (寅) stands in opposition to the Moon, thereby intensifying the cold influence affecting it. The Moon is also connected to Mars in Libra (辰) by trine. Mars belongs to the Fire element. This fiery influence provides necessary warmth, moderating the Moon’s excessive coldness and supplying the heat required under winter conditions.

This brief exposition does not aim to provide a comprehensive treatment of the traditional Chinese natal astrology. Its purpose is rather to demonstrate the interpretative weight accorded to seasonal influence. Even when considering seasonal Qi alone, it becomes evident that Mercury and Lilith are detrimental to the native, whereas Mars proves beneficial and consequently becomes a source toward which the native is naturally inclined. From the standpoint of house rulership alone, Mercury and Lilith govern the Third House (兄弟宫), associated with siblings, travel, and learning, and the Twelfth House (相貌宫), pertaining to hidden adversities and seclusion. Mercury is further situated in the Sixth House (奴仆宫), traditionally connected with servants and illness. Mars rules the Fifth House (男女宫) of romance, pleasure, and creative expression, as well as the Tenth House (官禄宫) of rank and public standing, and is placed in the Fourth House (田宅宫), signifying domestic sphere, ancestral foundations, and matters of residence.

The native under consideration is the Tian Qi (天启) Emperor (1605-1627) of the Ming dynasty. Historical records relate that he suffered a near fatal boating accident when his vessel overturned and he was cast into the water. Although he was rescued, he never fully regained his strength, and the incident is said to have contributed to his premature death. Throughout his life he was frequently afflicted by illness, and the influence of those in his immediate environment, particularly powerful eunuchs and attendants, proved injurious both to his personal well-being and to the stability of his authority.

At the same time, the emperor displayed a pronounced inclination toward creative and manual pursuits, most notably an intense devotion to carpentry. He did not consistently devote himself to the direct administration of state affairs, entrusting much of the daily governance to the Chinese court eunuch Wei Zhongxian and to his wet nurse Madam Ke. His attention and vital energies were directed chiefly toward private and domestic concerns rather than the sustained exercise of imperial authority.

Obviously, it is evident from the chart that further layers of signification may be derived beyond those presently discussed, each contributing additional breadth and depth to the judgment of the nativity. For example, Mercury, though harmful in certain respects under seasonal consideration, nevertheless signifies nobility and imperial rank in this nativity. Both Mercury and Lilith also bear the Symbolic Star (神煞) known as Fu Chen (浮沉), traditionally associated with the danger of water calamity.

How might this nativity be interpreted according to Western astrological methods? If opportunity arises, I may address the same birth chart from that perspective in a separate discussion, highlighting the contrasts and interpretative nuances revealed by Western techniques.

Presented above is the birth chart of the Tianqi Emperor according to the Qi Zheng Si Yu (七政四余) system, reproduced here in its original format as transmitted in Wen Wu Xing An (文武星案), a late Ming dynasty compendium compiled by the Ming astrologer Lu Wei (陸位). The work was completed in the forty fourth year of the Wanli reign of the Ming dynasty, corresponding to 1616, and was published in that same year. Four years later, it was supplemented and continued with additional material. The compendium preserves more than a thousand natal case records of prominent civil and military officials of the Ming period.

八仙过海。The Eight Immortals Crossing the Sea. Older generation - don't look at me - should have heard of them. One of the Eight Immortals is Zhang Guo Lao (张果老). Zhang Guo Lao was said to be a Taoist in the Tang Dynasty. According to legend, the book 【果老星宗】, a text on Chinese Horoscopic Astrology (known as Qi Zheng Si Yu 七政四余) was authored by Immortal Zhang, compiled, edited and arranged in the Ming Dynasty by Lu Wei (陆位). It is a comprehensive text on Chinese Horoscopic Astrology system, which incorporated some elements of Hellenistic and Indian Astrology that was introduced to China before then.

However notably, Chinese Horoscopic Astrology has its own unique system such as the consideration of Five Elements, Seasonal Strength, Shen Sha (神煞), Constellations etc. Though we are all under the same sky, 'We are the world, we are the children'. Digress. Though we are all under the same sky, looking above at the same astronomical planets, e.g., the planet Venus, its interpretation and meanings can have variations whether according to Hellenistic/ Medieval Astrology or Chinese Astrology system, though having the same planetary positions and all. Nothing unexpected here, we are all humans, but having different races and cultures. 

Today, 七政四余 is not as widely practiced compared to other traditional Chinese destiny metaphysics knowledge such as Ba Zi (八字) or Zi Wei Dou Shu (紫微斗数). The prohibition of learning astronomy knowledge or dissemination outside of the Official Astrology Bureau in ancient China greatly inhibits the spread of 七政四余, which requires the knowledge of astronomy. That is, solely for the royals and the privileged.

张果老仙

One day, I was chatting with my nephew, and in his room I saw a book that caught my attention on his shelf. The book title is "Think Like a Monk". Instinctively, I thought, 'Ohh Monk'... Right away I said he could have simply ask me to tell him how to... Anyway, it reminds me of a case of one Rinpoche born in Bhutan (Rinpoche, a religious teacher held in high regard among Tibetan Buddhists, used often as honorific title) in the book 【果老星宗新诠, 1999】 by  Li Guang Pu (李光浦 born 1942, 香港中文大学地理系毕业), who had advanced the knowledge and spread of 七政四余 and other Chinese Metaphysics through his research and publications.

For this case, it is definitely not about thinking like a monk. Since it is about a Rinpoche's sex scandal. !? Below is his 七政四余 Chinese Horoscopic Astrology birth chart. To put it simply from Li Guang Pu's perspective, we have the Shen Sha 华盖, 文昌, 科甲, 孤辰 and Planet Zi Qi (紫气, an astronomical point in the sky with no actual planetary correspondence) in his 1st House (Self), implying academic talent and affinity with non secular activities since young. Furthermore, his Core Ruler, Mercury is right beside Zi Qi, which is his Useful Planet, strengthening the affinity though weakening him in the process. 

Mars, ruler of his 7th House (Wife, Marriage, the Opposite Sex) and Moon (General Signification of Woman, Wife) enters into his 1st House. A sign of Women affinity. His 1st House ruler is Venus (General Signification of Romance, Woman) who also carries the Shen Sha 咸池 (Romance, Lust). Venus is in its prime in Autumn and being also his Useful Planet, awaits him in his late teens to mid 20s. 

From late 20s to 40, Luo Hou 罗喉 (South Node, astronomical point, part of the two Lunar Nodes where the Moon's orbital path crosses the ecliptic) who is the Secondary Ruler of the 7th House, again awaits him. Numerous temptations in his path. His scandal involving 4 female disciples happened in Hongkong 1999.

What Li Guang Pu wants to highlight in this particular case is that, a religious leader nevertheless is still a human being, and not without secular feelings. And sometimes, like in this case, one fails to overcome secular temptations.