Key for Consulting the Tibetan Calendar

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Series of Tibetan Astrology 159E

CHOGYALNAMKHAINORBU

KEY FOR CONSULTING

THE TIBETAN CALENDAR Edited by M. Rita Leti

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Shang Shung Edizioni

Translated from Italian by Alison Duguid Cover by Paolo Fassoli and Fulvio Ferrari Cover photo from a tangka by courtesy ofMerigar Shop

© 2003 Shang Shung Edizioni - Second edition Associazione Culturale Comunita Dzogchen Merigar, 58031 Arcidosso GR Tel. 0564 966039 e mail: shangshunged @ tiscalinet.it

All rights of translation, reproduction and partial or total use in any form whatsoever are reserved in any countries. IPC - 268EN03 - Approved by the International Publications Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu

CONTENTS

INTRODUCTION BY M. R. LETI The Origins ofTibetan Astrology

9 11

The Bon Astrological System, the 180 Year Cycle

13

Chinese Influences, the Eight Trigrams

15

Indian Influences, the Kalachakra

16

How to Consult the Calendar

21

1. The Lunar Date

21

2. Planets and Constellations

22

3. The Element- Symbolic Animal Cycle

24

4. The Mewas

25 27

The Interpretation ofDates

1. Minor, Major and Particular Combinations

27

2. Individual Aspects

28

3. Secondary Aspects

30

4. The Manual

31

KEY FOR CONSULTING

THE TIBETAN CALENDAR GENERAL INFORMATION The Tibetan Calendar

37

The Five Elements, Jungtsi System

38

The Four Elements, Kartsi System

40

Combining the Elements with the 12 Years

41

How to Calculate One's Age

42

The Beginning ofthe Tibetan Year

43

Table ofTibetan New Year Dates

44

The Months

48

The Date

50

The Days

51

The Time ofDay

54

5

DETAILED INFORMATION The Days ofthe Week

57

Sunday

58

Monday

60

Tuesday

62

Wednesday

64

Thursday

66

Friday

68

Saturday

70

The Constellations

72

List ofConstellations

73

Constellations That Bring Prosperity

76

Summary Table ofthe Elements ofthe Planets and the Constellations

78

Influence ofthe Days ofthe Week and the Constellations on an Individual

79

Table ofindividual Planets and Constellations

81

THE COMBINATIONS OF PLANETS AND CONSTELLATIONS Minor Combinations

85

Major Combinations

89

Table ofMajor Combinations

90

Significance of Each ofthe Major Combinations

91

Particular Combinations

97

Combinations ofPlanets with Dates

100

THE TWELVE SYMBOLIC ANIMALS, EFFECTS OF THE 12 ANIMALS ON THE DAY Tiger

103

Hare

104

6

Dragon

105

Snake

106

Horse

107

Sheep

108

Monkey

109

Bird

110

Dog

111

Boar

112

Mouse

113

Ox

114

The Relationship Between One's Personal Element and the Element ofthe Day

116

THEMEWA The Mewa

121

Table ofthe Mewa Cycle

124

Characteristics ofthe 9 Numbers ofthe Mewa Cycle

125

Significance ofthe Mewa

126

Calculation ofthe Mewa ofthe Year ofBirth

128

How to Check the Mewa of Birth Against that ofthe Day

128

Final Considerations

129

LIST OF TABLES In order to make consulting the key easy, here is a separate list of all the tables necessGiy for making calculations.

Table of the Beginning ofthe Tibetan Year

44

Summary Table ofthe Element ofthe Planets and Constellations

78

Table of Individual Planets

81

Table of Individual Constellations

81

Table ofMaj or Combinations

90

Table ofParticular Combinations

97

Table ofthe Mewa Cycle

124

7

INTRODUCTION by Maria Rita Leti

This brief text came out of a course held by Chogyal Namkhai Norbu in Rome at the beginning of the 1980s as part of a seminar on Tibetan Medicine and Astrology. It represents a precious and indeed unique contribution towards an understanding of the value of the ancient knowledge ofTibetan astrology.

The Key.for Consulting the Tibetan Calendar aims to act as an introduction to the Tibetan astrological universe, so different from ours in its complex and fascinating richness. At the same time, it can serve as a useful instrument to guide those who understand how closely our lives are linked to the warp and weft of the movements of the universe, in the general interdependence of all phenomena. I believe that in order to understand the subtle nature of this vi­

sion, one needs to abandon the unilateral idea which is usually so deeply rooted in our minds: that of the sovereignty- I am tempted to say the tyranny- of the celestial influences. As if reality travelled on parallel tracks, the stars up above and our lives down below; the sun, the moon, the constellations, the galaxies; our loves, pains, busi­ ness, and diverse problems; the latter under the influence of the former; ourselves in the hands of an indifferent mathematical sky. The truth is much richer and the intersection is much subtler and deeper. One needs to shift one's vision towards the centre, to look into the magic mitTor where everything is reflected with impartial per­ fection. We are this universe in which everything moves, expands and is transfonned into something else, a universe which dances to the rhythm of fundamental elements, an immense space/time dance of manifestation.

9

There is no alien universe out there, but rather a continuous inter­ relation, an inter-play of reflections, a perfect connection. Pythagoras spoke of the harmony of the spheres referring to the sounds emitted by the celestial bodies in their astral revolutions. We cannot affirm this concept if we cannot understand that we, with our conscious­ ness, our thoughts and desires, our sleep at night and our reawakening in the morning- we

are

that music. If it were not so, it would make

no sense to speak of an astrology of the elements. Air, Fire, Earth, Metal, Water are all modes of reality, both material reality as well as a more subtle reality. They define the quality of the energy of both the physical concrete universe as well as the inner universe: actu­ ally both the visible manifestations and mental tendencies are noth­ ing other than colour, sound, light. On this basis it is possible to begin to understand why Tibetan astrology puts side by side an as­ trology linked to the planets and constellations and an astrology linked to the elements; in fact they are complementary fields. Certainly you will hear talk of favourable, unfavourable and neu­ tral constellations, of good and bad days, but it would be a mistake to take it all in any absolute sense. The complex of influxes which determine the global energy of a certain date is something which, like a ray of light projected through different materials, penetrates the whole of existence, and thus our existence too, refracting in dif­ ferent ways according to the density of what is encountered. This all-pervading ray touches everything: the scintillating stel­ lar material and the opaque density of a planet, the flow of our emo­ tions and the balance of our bodies, the clouds in the sky and the shoots underground, the transparency of glass and the quality of the transparency of the sky. In its essences it is

n either good nor bad, it

is only different; it vibrates harmoniously with certain elements, certain qualities or certain actions, and inharmoniously with others. The main use of an astrological calendar is that of helping us not to be inharmonious. None of us, when in a hurry, would dream of going the wrong

10

way up a one-way street in a car, or shooting a red light while at the same time choosing the longest route to our destination: it would be a senseless and contradictory behaviour or worse suicidal. And yet even if this would obviously be absurd in relation to space, some­ times that is indeed what we do in relation to time when we carry out certain actions. Amid our distractions and carelessness we ig­ nore all the signals and we hurtle with apparent assurance towards virtually certain failure. A calendar such as this one uses the knowledge and the synthesis

of a thousand years of culture, even if we have forgotten it all. It is a tool which enables us to rediscover, at least in part, how we fit in with that universal energy and with that cosmos of which we are the living image and a part, a more intense and more intimate part than we are usually prepared to believe.

The Origins of Tibetan Astrology Tibetan astrology is a complex system which has its roots in the ancient Bon culture which was dominant in Tibet and in some of the border regions of central Asia before the advent of Buddhism. This culture was in possession of refined and subtle ways of controlling energy (the term used to signify an astrologer was 'he who knows how to control existence'). Onto its flourishing trunk various differ­ ent notions were grafted from both China and India and, through the latter, also from Persia and Greece. The synthesis which fonned over the centuries gave birth to a composite and versatile system which is organised into two distinct parts: the astrology of the ele­ ments, or Jungtsi, and an astronomical planetary astrology known as Kartsi. At the crossroads between such very different cultures, and such very different approaches to reality, Tibet has achieved a miracu­ lous grafting between the ancient and primeval trunk of astrological

II

knowledge. That part whose origins are lost in the mists of time, and that which was introduced at a later date from China, principally at the time of the king Songtsen Gampo in the VII century AD and even later from India. According to the original Bon tradition, the main source of astro­ logical and medical teachings (these two sciences are in fact for the Tibetans intimately interconnected) was the great sage Shenrab Miwoche. He lived, it is said, five hundred years before Buddha Shakyamuni in the ancient kingdom of Shang Shung in the region of western Tibet where the sacred mountain of Mount Kailash rises. But on a more careful analysis of traditional texts and historical sources, one discovers that Shenrab Miwoche transmitted a body of knowledge which is far more ancient, and that the date of his birth could actually be set much earlier - to at least 1917 BC.' Thus the astrological knowledge that the Bonpos - priests, as­ trologers, etc. -practiced and taught was widespread in Tibet and in Shang Shung from very far distant times. Perhaps even as far back as the time (more or less traceable in all mythologies) when the human life span was much, much longer than it is today. Astrolo­ gers were specialists in detennining both the inter-currents of rela­ tionships between the inner energy of the individual and the outer energy of places and spaces, and the interactions of temporal cycles. The foundations of their science was a deep and comprehensive understanding ofthe functions ofthe five elements.

1

Cfr. Chogyal Namkhai Norbu, Drung, Deu and Bon, LTWA, Dharamsala

1995.

12

The Bon Astrological System: the 180 Year Cycle

The Bon astrological system was based on the interaction of three cyclical factors: five elements (Wood, Fire, Earth, Metal, Water), twelve symbolic animals (Rat, Ox, Tiger, Hare, Dragon, Snake, Horse, Sheep, Monkey, Bird, Dog, Boar), and nine numbers or Mewas. The twelve symbolic animals (each of which dominates over one year) are associated with each of the five elements (which reign for two consecutive years, the first being considered male and the second female). Thus a cycle of 60 years is obtained, called a Metreng or necklace of Mewas (5x 12=60). The table which illustrates this cycle is to be found on page 39. The animal element of each year is then further associated with a number from 1 to 9 and this detennines an even wider cycle of 180 years called a Menkhor or wheel of the Mewas. Each Menkhor is made up of three complete cycles of sixty years, Metreng 1, 2 and 3. The cycle of 180 years fonns a basic unit of time, much like a century is considered in the West. Historical events or births and deaths of important people are placed according to the element-ani­ mal of the year and according to the placing of the latter in Metreng

I, 2 or 3, inside a particular Menkhor. Over the whole 180 year cycle there is only one possible combination of element-animal-num­ ber. 1997 is a year of the Fire-Ox-3, and exactly 180 years will have to pass before we will have the same combination again (in 2177). In 60 years time there will be another Fire-Ox year (in 2057) but it will be with Mewa 6. On page 122 you can find a complete table of the Mewa cycle: 1997 appears in the fourth last line in second posi­ tion (which corresponds to the vet1ical column of the Ox) with this sign

&,, where the triangle indicates the element of the year, that is

Fire, and the number 3 inside the triangle indicates the Mewa of the year. 1998 will be indicated in the space immediately after this one

13

with the sign

[I] (or column of the Tiger, element Earth, Mewa 2.

1998 was an Earth-Tiger year.

In this way it is possible to read the whole chart quite easily and to find the symbolic animal, element and number for any year past or future. It is enough to remember that we are in the Metreng 3 of the cycle ofMewas (Menkhor) which goes from 1864 to 2043. From 2044, a new 180 cycle will begin with the year Wood-Rat-1 (the

first at the top) and all will be repeated according to the pattern up to 2223. Feel dizzy? 180 years are nothing from the point of view of the universe. But if you would feel more secure with your feet firmly on the ground of the past - which seems a bit more solid - you might find significant cmTespondences by going further into the study of the cycle preceding this one ( 1684-1863) or earlier ones. Since the ele­ ment-animal-number combinations are not mere abstract concepts but actually define a specific kind of energy, you might discover some interesting facts. Like three circles rotating one inside the other, each with a differ­ ent time and speed, determining different configurations at different times, each year will leave a peculiar imprinting of this triple pat­ tern. The element-animal-number system does not merely define the characteristics of the year but also reflects on the minor time cycles within it. Thus we have an element-animal-number for each month, day and even each hour of the day. Still, the way in which the animals, elements and numbers fol­ low on one from another varies according to different laws for each cycle. Thus the cycle of months does not begin with the Rat, the cycle of days begins differently according to whether the month is even or odd, and the elements do not follow on from each other with each one repeated twice and so on. Infonnation about such details is contained in the first part of the book. Obviously the topic consists of much, much more; this is but a mere beginning. Each animal has its own intrinsic element which expresses its essence and which never

14

changes, and which is different from the cyclical element associated with each year. The same is true of the nine numbers or Mewas, each of which symbolises specific characteristics and is associated with a particu­ lar element, which determines its character (a table of such corre­ spondences is to be found on page

123).

In addition, the Mewas are normally arranged in a magic square (which can be found in the later Arabic astrological system and which is known in the West as the magic square of Saturn). Here, the num­ bers in the rows columns and diagonals all add up to the number

15.

This determines, amongst other things, the association with a posi­ tion and, automatically, an orientation in space, while the colour represents the element intrinsic to each number. This table of the Mewas with the nine coloured numbers arranged in a magic square was considered so impmtant that it represents the symbol of astrol­ ogy itself and as such can be found in all the tangkas representing astrological subjects. An example can be found on the cover of this book in which the symbol of the Mewa appears at the centre of the picture with the numbers in Tibetan written in a circle: this is the heart, the radiating centre of the entire Bon astrological system.

Chinese Influences, the Eight Trigrams Onto this original astrological base a similar system was easily grafted, the Chinese system, which is in its tum a system based on the elements. From the VII century AD, under the Tibetan king Songtsen Gampo, Tibet had many contacts with China and India. One of Songtsen Gampo's wives was Chinese and expert in astrol­ ogy, and it was at this time that many of the Chinese astrological notions were adopted into astrology and medicine in Tibet. One particularly important contribution was from the system of the eight Parkhas or Trigrams. Although the Parkhas were already

15

known in ancient times in the kingdom of Shang Shung and were part of the so called Kabtse astrology ,'of the hidden points' (which analysed the 360 days of the year or horoscope 'degrees' according to the Element, the Mewa and the specific Parkha of each day), Chi­ nese astrology had developed the system ofTrigrams considerably. Each Trigram represented a spirit or divinity, and was arranged in a precise order fanning with all the others a kind of family, with a father, a mother, older daughter and son, middle daughter and son and younger daughter and son. These eight Trigrams - with their respective relationships and complementary principles of yin and yang

-

are the same on which the I Ching or

Book of Changes

is

based, a well-known work even in the West. EachTrigram is associ­ ated with a year, determining a particular temporal cycle which per­ mits a series of calculations, particularly with respect to the drawing up of personal horoscopes. Like the Mewa, each Parkha is associ­ ated with a colour and element, which however do not coincide with those of the Mew as. In the astrological tables the Parkhas are usually represented in a circle around the nine Mewas. These add a further series of vari­ ables which theTibetan astrologist takes into account in calculating auspicious moments for an individual, especially the most signifi­ cant events of life such as marriage, surgical operations, birth and even calculations concerning the time of death.

Indian Influences, the Kalachakra The astronomical basis of the Tibetan astrological system derives essentially from the famous Kalachakra Tantra or Tantra Cycles

of Time,

of the

which was first translated from Sanskrit into Ti­

betan in the Fire-Hare year which corresponds to 1027. Between the XI and XII centuries, a period in which the whole of the Tibetan

) ()

astrological system was re-elaborated, the Kalachakra, together with the famous Abbreviated Kalachakra (Laghutantra) and its commen­ taries, were retranslated many times by a variety of translators and teachers. In the Kalachakra Tantra, one of the greatest expressions ofBud­ dhist thought, three different time cycles are presented: external, internal and alternative. The external cycles deal with the move­ ment of the planets and the stars in the sky, and the various cycles or subdivision of time which derive from this in tenns of years, months, days and so on. The internal cycles deal with the cycles of energy and breathing in the human body, which are parallel to those of the external world: that is, to the cosmic cycles. The alternative cycles consist of the various meditational prac­ tices of the system of divinities of the Kalachakra. These have the purpose of achieving control over the other two cycles: the internal and external cycles being linked to individual and collective im­ pulses of energy (kanna). Here one attempts to purify oneself so as not to be dominated by the influence of the internal and external situations recuning in uncontrolled fashion, in order to be able to realise one's potential fully for the benefit of all beings. It is in concomitance with the treatment of the external cycles of time that the Kalachakra Tantra shows the laws of the movement of the Universe, the ephemeral aspects and also the calculations of the calendar and the almanac.2 The Kalachakra too organises time in cycles of 60 years, called the 60 Rabjung, which derive from a planetary calculation (the five orbits of 12 years each ofJupiter, or the 'cycle ofJupiter', Brhaspati in Indian literature). However the two different cycles of sixty years, that of theJungtsi astrology (of the elements) and that of the Kartsi (deriving from the

Kalachakra) do not coincide exactly, having a three year discrep2 Alexander Berzin, An Introduction to Tibetan Astronomy and Astrology, in "Tibet Journal", vol. 12, n. 1, Dharamsala, Spring 1987.

17

ancy at the beginning of the cycle. This difference is reflected in the minor cycles of months and days, and this explains why there is more than one New Year in the Tibetan tradition (that is different dates for the beginning of the year). The difference depends on whether one is referring to the Jungtsi tradition, or the official tradi­ tion known as the Tibetan and Mongol tradition, or that of the Kalachakra. Thus the year begins respectively with Tiger, Dragon or Horse. There is another difference between the Jungtsi and Kartsi as­ trology to bear in mind. While the first uses a cycle of five elements, the second takes into consideration only four elements, but this, as will be explained later, does not make for any real difficulties in calculation or understanding. In the calendar, the two systems are integrated and fused together and in the interpretative key the system being referred to is clearly stated. To a linear mind this parallel presentation of more than one inter­ pretative system might seem to be a disadvantage since it demands initial training in order to be able to 'tune in'. However, it can also come to be seen as a precious and rich source since it permits spe­ cific and differentiated calculations leading to very subtle determi­ nations of energy. One needs to avoid 'creative' deductions which can lead to erroneous conclusions and to adhere strictly to what is in the text. The first section of the Kalachakra, dealing with the outer cycles, forms the astronomical basis for the Kartsi astrology. It allows for the construction of the famous annual almanac from which the cal­ endar is derived, with all the daily positions of the constellations, of the planets and the signs of the zodiac. It is necessary at this point to clarify that when we talk of the zodiac we are not referring to the cycle of the 12 symbolic animals of the Jungsti astrology system, (Rat, Ox, Tiger etc.) but to the zo-

18

diac signs which are analogous to those used in the West (Aries, Taurus, Gemini etc.) and to the position of the sun. Within the Ti­ betan astrological system there is a section called tiijor, which liter­ ally means 'combination of time', 'period' or 'zodiac' and which studies how the sun passes through the various houses. It is through the mediation of the classic Hindu systems that one can explain the fact that the Tibetan conception shares some charac­ teristics with the ancient Greek astrological system, such as the di­ vision of the zodiac into 12 houses or signs. The signs have the same names as are used in modern astrology but they are called 'houses' (khyim), while the houses are called 'periods' (tiijor). Thus the zodiac signs are still related to the position of the sun and for this reason are not considered in the traditional Tibetan calendar which is a lunar calendar based on the position of the moon and not on the sun as in the Western calendar. This is not so strange if one remem­ bers that there is a lunar calendar in the West which is responsible for movable feasts such as Carnival and Easter. A lunar calendar takes the positions and phases of the moon as its main points of reference. The plan of the zodiac is subdivided into 27 lunar houses, called constellations

(gyukar), and each is divided

into 60 degrees. Each degree conesponds to 60 minutes. It is thus very easy to determine the effective lunar positions which occur. This is why when the moon stays for a short time in one house, it misses a day and when it stays for a very long time, the day is doubled (the lunar date at this point is the equivalent of two solar days). From what has been outlined so far it should be possible to un­ derstand the main outlines of the Tibetan calendar. It developed out of two different astrological traditions which were not simply juxta­ posed but rather combined into a coherent system and appear like a whole ripe juicy fruit, ready to deliver its flavour and the seeds of knowledge. The astrology of the elements is the flesh of which it is made, the planetary astrology is the taut skin which holds the fruit

19

together. The elements that are associated with each symbol, each number, each planet and star are the beating heart inside this world of correspondences, relations and confrontations. The global degree of affinity of the meeting of the systems deter­ mines the harmony of the flow of energy which beats on our subtle senses, an energy that often, locked within the isolation of our indi­ viduality and our annouring, we are unable to decipher and under­ stand. The energy is all around us and within us, indeed it makes no distinction between inside and outside.

20

How to Consult the Calendar 1. The Lunar Date The Tibetan calendar is a lunar calendar, that is to say it is based on the moon and its phases. Each month corresponds to a complete lunar cycle, from the first day of the waxing moon to the last day of the waning moon. The first day of the new moon is always the first day of the month (or day

1) and the last day of the moon is always the last day (or day

30). At the middle of the month we have the full moon, a watershed between the ascending flow and the descending flow of energy. The day of the full moon is always day

15, and the last day, day 30.

These are fixed terms. The lunar calendar is always made up of 30 lunar days and the associations day

15 (full moon) and day 30 (new moon) are fixed

points. The lunar days can also be indicated by ordinal numbers - first day, second day, third day, tenth day. Ifl say 'the seventeenth day' I know immediately that it is a day of the waning moon because it occurs after the fifteenth day, which is the full moon. Each lunar day could cover two solar days (double days) or vice versa, that is to say, a day can be skipped: in this case we have what is called an 'empty day', or rather a virtual day which does not cor­

16'" of December 1996 corresponded to the sixth lunar day and the 17'" of respond to any solar day and is thus empty. For example, the

December to the eighth day; the seventh day was thus 'empty'. Double days and empty days are calculated as we mentioned above, according to the actual time the moon takes to pass through one of the lunar houses. In each case the calendar marks them clearly. In the Tibetan year (its duration is variable since New Year's Day is

21

not a fixed date) there is only one month in which the days follow on without skipping or redoubling and for this it is called the 'auspi­ cious month'. Months can be repeated and so there can be two successive lunar months with the same number. Next to each lunar date (or Tibetan date) the corresponding solar day, that is the Western date, is usually given expressed as a date and month, (for example 91" January) so it is easy to find one's way around. The day does not start at midnight as it does in the Western calen­ dar but rather at dawn. For example, the 81" February goes from dawn on the 81" to the dawn of the next day. Two o'clock in the morning of the 81" February thus belongs to the previous day (be­ cause it is bound to be before dawn); in this way all astrological dates referring to such a time belong to the preceding day.

2. Planets and Constellations In the calendar, immediately after the lunar date (the Tibetan date), the Western date and the day of the week is also marked, which corresponds to the Western version. When it is Thursday in Rome it is also the case in Munich or Beijing (obviously the time difference has to be taken into account). If February starts on a Saturday then in the Tibetan calendar you will see the number which corresponds to Saturday. Each day of the week is marked by a number: number I con·e­ sponds to Sunday (which is considered to be the first day of the week), 2 corresponds to Monday, 3 to Tuesday, 4 to Wednesday, 5 to Thursday, 6 to Friday and zero to Saturday, because it is the last day of the week. In the Tibetan system, zero always corresponds to the end of a cycle: and this is why Saturday is marked with a zero rather than the number 7. These correspondences are all fixed.

22

Each day of the week or 'planet' has a specific element corre­ sponding to it which does not change: thus Sunday is always con­ nected to Fire, Monday to Water, and so on. The table with such correspondences can be found on page 55. The s the sign sign

A

D means Wood and corresponds to the green colour;

stands for Fire and cotTesponds to the red colour; the

D stands for Earth and corresponds to the yellow colour; the

sign Oindicates Iron or Metal and corresponds to the white colour, and the sign

Q stands for Water and corresponds to the blue colour.

The days of the week are usually called 'planets', so when you come across this word you need to think at once of the days of the week. As for the calendar, the planets which are taken into consider­ ation are the seven found in classical astrology, that is, Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn. The term 'constellation' or 'star' on the other hand, is used to indicate a cycle of27 lunar houses that the moon goes through in its various phases. The 27th constellation is marked in the calendar with a 0 because it is the last one in the cycle. After constellation 0 we go back to constellation number 1 and the cycle continues again in this way. Constellation number 21 is a double one and indicates two different constellations which appear in alternation, but not regu­ larly, and never together in the same sky; they are called 21 a and 21 b, so in effect there are 28 constellations.

In the same way as for the planets, each constellation corresponds to an intrinsic element. The list of constellations, with their Tibetan names (which indicate constellations that we are familiar with, such as the Great Bear), the corresponding elements and the graphic sym­ bols which represent them, can be found on page 71, while a useful summary table can be found on page 76, which gives all the ele­ ments of the planets and constellations. In effect there are two tables but the one used in calculating the combinations (about which more will be said later) is the first, that which follows the Kartsi system with only four elements.

23

The planets and the constellations are extremely important in the astrological interpretation of a date because it is by comparing them reciprocally that both the minor combination and the major combi­ nation are achieved.

3. The Element - Symbolic Animal Cycle For each lunar date the association of the element and the sym­ bolic animal dominating it is given.These associations are not fixed but determined each time by the simultaneous but independent flow ofthe series ofelements.These, in the Chinese Jungtsi, unlike in the original Jungtsi system from Shang Shung, are repeated twice each consecutively, thus giving a series often elements, together with the series of symbolic animals. Here the elements are indicated explic­ itly in the calendar by their signs. In this case, five elements are considered according to the Jungtsi system, which the element-animal cycle comes from. It is analo­ gous to the great sixty year cycle explained above. The differences between the Jungtsi and Kartsi systems, with re­ spect to the number and meaning of the elements, are as follows: -The symbol

O , which in Kartsi astrology indicates Air, in Jung­

tsi indicates the element Wood, which has similar meanings. Wood is to be understood as being the living tree which grows and changes continuously, and thus the term retains the sense of utter mobility and penetration associated with the element Air. -The symbol 0, in Jungtsi astrology stands for Metal or Iron, which is considered to be the essence of earth, a kind of earth 'squared', since it brings out the qualities of being compact, solid, fixed and magnetic. Metal is found at the centre of the Earth and can be considered to be the heart of the earth. In Kartsi astrology, the Metal is simply assimilated into the Earth itself. The twelve symbolic animals are indicated with a number from 1

24

to 12 as in the cycle of 12 years (1 Rat; 2 Ox; 3 Tiger; 4 Hare; and so on. See the chart on page 35). The element-animal cycle provides other factors of interpreta­ tion when related to a particular date, both for the characteristics associated with each individual animal (see the interpretation chart at the end of the book), and for the relationship between the ele­ ments of the day and the year of the person's birth. With reference to this particular aspect one needs to know how to compare the two elements. At page 37 all the possible relationships an element can have with all the others are systematically indicated; attention is paid to the vertex which takes its name from the element which inte�ests us. By following the arrows we can discover which is the mother element, which the son, the friend and the enemy of the element we are interested in. In order to be able to interpret it, it is enough to remember that if the element of the day is mother or friend to one's own personal element, this is a favourable condition; if it is child, then it is a neutral condition and if it is enemy then this is an unfavourable condition (see page 114).

4. TheMewa The Mewa of any one day is indicated with a number between 1 and 9. Each Mewa, as for each planet and each constellation, corre­ sponds to an intrinsic element and thus a specific colour and has particular characteristics. In order to evaluate the Mewa of the day one can take into con­ sideration both the general character of the Mewa, and the relation­ ship between the element associated with the Mewa in question, and the element of the Mewa of one's own birth date. If you do not know the Mewa of your birth date it is easy to find. For example the Fire-Ox year began on the 8111 of February 1997 and

25

has the Mewa 3. The Mewas proceed from year to year in reverse order (after 3 you get2 then I then9then 8 and so on), so the pre­ ceding year to that of the Fire-Ox-3 year will have had the Mewa 4, the one before that 5 and so on. So it is possible to get back to the Mewa of the Tibetan year associated with your birth date. Other­ wise you can simply consult the Menkhor table on page 122. Obviously you will have to bear in mind that the Tibetan year does not begin on the first of January but on a day which varies between January and March, so it is necessary to check the date of the beginning of the new year for each particular year using the chart on page 42. For example a person born on the 4t11 February 1972 is not Water-Rat, because the year Water-Rat began on the 15th February 1972: in fact they belong to the preceding year, Metal­ Boar. Thus their Mewa of birth is that of the preceding year and is Mewa2 .

26

The Interpretation ofDates In order to evaluate any one date in astrological terms, one has to know one's way around the information that can be gleaned from the data the calendar provides. In order to do this one needs to be aware that some factors are more determining than others. If one gets used to taking these vari­ ables into consideration first (and only afterwards the other vari­ ables) it becomes easy to recognise the dominant characteristics of a date. There are three main factors to take into account: - Minor combinations. - Major combinations. - The individual aspect of the day (in particular the individual constellation, favourable or unfavourable.

1. Minor, Major and Particular Combinations The minor and major combinations are determined by compar­ ing the planet and the constellation of the day. But while minor com­ binations take into consideration the respective elements, and com­ pare them with each other, the major combination evaluates the spe­ cific relationship which is set up by the encounter between planet and constellation and expresses this by means of a 'combination number'. There are in all 28 major combinations (see table on page 88). So the combination of Sunday ( 1) with constellation 0, or of Monday (2) with constellation 4, Tuesday (3) with constellation 8 and so on, all lead to the combination 1, called Kunga, which, as one can read in the explanation that follows the table, is very favourable for what ever one undertakes.

27

After detennining the major combination of the day, one needs to look at the next table which sets out the particular combinations (page

95) in order to verify whether the date in question falls into

one of them. While every day has a major combination only some also enter into a particular combination. There are in all

8 particular combinations, of which only 1

(Drubjor) is very favourable, the others are unfavourable to a greatet: or lesser degrees for the undertaking of specific actions. The table should be read in the same way as for the major combi­ nations, that is by reading through the planets (which are set out horizontally) with the constellations (set out vertically): the number of the combination is that written laterally, along with the Tibetan name of the combination. Despite its name, the most important combination is the minor combination, which should thus be considered first. This, by deter­ mining the degree of compatibility between the element of the planet and the element of the constellation of the day, expresses the gen­ eral basic character of the day in which all the other data should be read. There are in all 10 minor combinations (page

84) of which

three are very good, three variable and four unfavourable. The major combination, although it is also important, defines some rather more specific aspects, while the particular combination, when present, adds a very strong even more specific character (which is dominant over the major combination ).

2. Individual Aspects By individual aspects we mean both the days of the week and the particular constellations which can be favourable or unfavourable for any one individual. On the basis of the symbolic animal of one's birth month (Rat, Ox, Tiger, etc.), we may determine a group of planets and constella-

28

tions which will be particularly significant for ourselves. For each of us there are two days which are particularly favourable in the week and one which is unfavourable (the others are neutral as far as the individual is concerned) and in relation to the cycle of the

27

constellations there are three favourable and three unfavourable. The tables of the planets and individual constellations (preceded by a description of their individual characteristics) are to be found on page

79. For a person born in the year of the Bird, Fridays (6) and Thursdays (5) are favourable while Tuesdays (3), the day of Shed or opposition, are unfavourable. For the same person all the days on which the constellations (care­ ful, NOT the combinations) numbers

13,

6 and

24 fall will be 2, I 0 and 23

favourable, while those on which the constellations

fall, will be unfavourable. (That is, respectively, the constellations of Keg, Diid and Shed for the person who is born in the year of the Bird). Obviously, individual constellations are more determining than individual planets; if I was born in a year of the Bird, even though Tuesday is a day which is generically unfavourable, the day on which one of three negative constellations occurs is far more so. So it is much wiser to put off the undertaking of an event which has great importance for me (particularly the beginning or the foundation of something, the signing of a contract, important requests, and so on) to a more favourable day. In the same way, ifl choose for this undertaking a day on which my favourable constellations of La or Sog occur (which are pmiicu­ larly favourable) then my undertaking will probably tum out to be much easier (especially if the day is also a favourable one in its general aspect). Then I will have all positive conditions present and everything will be harmonious. So when one intends to undertake something of particular sig­ nificance for one's life (such as a marriage, a big surgical opera­ tions, a foundation, but also an authentication ceremony or some

29

specific spiritual practices), it is preferable to choose an auspicious day. This should be done by searching for those days which are par­ ticularly favourable in their individual aspect (the La and Sog con­ stellations), or amongst those days which are favourable in general: that is, where the minor and major combinations and the majority of the secondary data are good. Of course, it is even better if the indi­ vidual aspects and the general aspects coincide favourably. Where this is not possible, on consulting the calendar, one should be able to at least avoid the least favourable days. This applies only to events of particular importance of course, otherwise one risks becoming a slave to the calendar, even to the extent of putting one foot in front of another! Obviously one needs to know how to balance out the individual aspects with the more general ones and to balance the latter with each other (not all aspects go well together). Practical experience in the use of the calendar will always make one's interpretive skills keener. One piece of advice is to prepare the calendar in advance, or at least a part of it, for example a month, indicating the most important dates. Mark both the days on which the three individual favourable constellations occur and the three unfavourable ones, and the ele­ ments of the planet and the constellation of each day, so that one can get a general picture of the situation at a glance.

3. Secondary Aspects If one uses the information to be found in the Tibetan calendar as a base, many other auxiliary evaluations can be made which should be hannonised for the correct interpretation of a date together with those which have been set out here. First of all, the evaluation of a day according to the symbolic animal-element cycle, then the char­ acteristics of the Mewa, the specific characteristics of the constella-

30

tion occuring on that day, the day of the week (favourable or un­ favourable according to the actions one intends carrying out), the relationship between the day of the week and the lunar date (see page

98) and so on, as set out in the final chapter.

4. I11e Manual The key is set out in three main sections. I. In the first, we have briefly laid out, through charts and dia­

grams, the basic astrological knowledge that one needs to have in order to be able to 'read' and understand the structure of the Tibetan calendar. 2. In the second, you will find all the tables for the interpretation

of the fundamental data needed to evaluate any one particular date in condensed form: the significance of the planets (days of the week), of the constellations and all the possible combinations of these two factors. 3. The descriptions of the 12 animals follow and those relating

to the Mewas. So now you are ready to enter the world of the Tibetan calendar, whose columns of numbers should start to take on meaning for you and to become real, leaving the abstract domain of calculation to take on the clothing of everyday life. You might find that some of the information (for example, the activities listed), which are considered to be favourable or unfavour­ able according to the day of the week, markedly reflect Tibetan cul­ ture. However, it is not difficult to extract the general sense of what is being expressed and thus to adapt the list to activities closer to our own lifestyle and world, which do not appear here.

31

I do not think it superfluous to remind you that all the informa­

tion should serve to orient you to a greater capacity, agility and lightness in your choice of the right time to do something or that time which is most appropriate to undertake certain activities. It should also stimulate our receptive capacity, give us a sense of rhythm and hannony, that is to say, it should facilitate our choices and cer­ tainly not make us slaves. If all days are not the same, then it is important and useful to recognise the flavour, colour and cadence with which each day manifests. But such information would fail in its intent if it served only to make us apprehensive, anxious, or still worse, passive. As with traffic lights, this is not the aim. What you have in your hands is a key, a precious key for the interpretation and reading of temporal and cosmic cycles, but the only person who can open and close the door of your actions is yourself. How wonderful! Good luck. Maria Rita Leti

Rome, December 1 Qth 1996

32

CHOGYALNAMKHAINORBU

KEY

FOR CONSULTING THE TIBETAN CALENDAR

GENERAL INFORMATION

The Tibetan Calendar

The Tibetan calendar is based on two systems ofastrology: Kartsi and Jungtsi. They can be defined respectively as 'zodiacal astrol­ ogy' or 'astrology ofthe stars', and the 'astrology ofthe elements'. The latter is the older system and is more widespread in its popular use for calendar interpretation. The Jungtsi system involves a cycle of 12 symbolic animals. The cycle begins with the Mouse.

5

HORSE

SNAKE

DRAGON 6 HARE 4

7

SHEEP 8

�c� �E�

MONKEY 9

OF

TIGER 3

MOUSE

ox 2

1

BIRD 10 DOG

BOA R 12

37

11

The Five Elements - Jungtsi System

Apati from twelve animals, the five elements are also taken into consideration:

Shing

Me

Sa

WOOD

FIRE

EARTH

METAL

D

6

D

�

GREEN

RED

YELLOW

WHITE

Chag

Chu WATER

0 BLUE OR BLACK

The relationships between these elements go from mother to child, thus: - the child of wood is fire, - the child of fire is earth, - the child of earth is metal, - the child of metal is water, - the child of water is wood.

38

Each of the five elements can have four different types of rela­ tionship with all the others:

1) Mother 2) Child 3) Friend

4) Enemy

The elements considered in the system of Jungtsi astrology are not the same as those used in other astrological systems or in Bud­ dhist philosophy. These are however the elements used in Tibetan medicine. Each element has its own function and a precise correspondence in the body:

> > �

ELEMENTS

FUNCTIONS

D growing

D

D

0

0

burning stabilising hardening moistening

CORRISPON

ING PART OF

vems

heat

THE BODY

39

flesh

bones

blood

The predominance of any one particular element gives a person certain distinctive characteristics: A Wood person has a tremulous or hoarse voice, frequently inter­ rupts himself to clear his throat. Fire person: whistling voice, the sound comes out from between the teeth. Earth person: abdominal breathing, they force the abdomen Metal person: when the mouth is open the base of the tongue blocks the entrance to the throat so they tend to breathe through their nose. Water person: lips tightly closed and smiling aspect.

The Four Elements- Kartsi System Occasionally, in order to interpret the calendar, one can use the Kartsi system which is slightly different from the Jungtsi system we have outlined above in that it considers only four elements: Air, Fire, Earth and Water.

AIR

FIRE

EARTH

WATER

D

6

D

0

GREEN

RED

YELLOW

BLU

For the purpose of interpretation there is no difference since the element Wood in the Jungtsi system corresponds to Air in this sys­ tem and the metal element is assimilated with the Earth element.

40

How Elements Combine with the 12 Years Each of the twelve animals is matched with one of the five ele­ ments. Each element is repeated for two successive years and is con­ sidered in its male aspect the first year and then in its female aspect the following year. In a cycle of twelve years then we have six odd years, which are male, and six even years, which are female. By combining the twelve symbolic animals with the five ele­ ments you get a cycle of sixty years which begins with the first ani­ mal, the Mouse, and with the first element, that of Wood. Until the cycle is completed no one combination of animal plus element is repeated (the present cycle began in 1984 and will finish in 2044).

THE SIXTY YEAR CYCLE Mouse

Ox

Tiger

II arc

Dragon

Snake

D D 6 6 0 D 1

2

J

4

5

Horse

Sheep

0 0 7

6

8

Monkey

Bird

Dog

Boar

0 0 0 0 9

10

II

12

6 6 D D 0 D 0 0 D D 6 6 13

14

D 0 25

26

0 0 37

38

IS

16

0 0 27

28

17

18

19

20

so

22

29

31

30

32

33

34

0 0 0 0 6 � D D 39

40

St

52

23

24

0 0 D D � 6 D D 41

42

43

44

0 0 0 0 6 6 D D 49

21

53

54

ss

41

56

45

46

0 0 57

sa

JS

36

0 0 47

48

0 0 59

60

How to Calculate One's Age

In order to calculate the Tibetan year corresponding to one's year of bi1ih one must count backwards, starting from the current year, for each of the years of one's life but bearing in mind that in the Tibetan system at birth a person is considered to be one year old. For example: We are in the month of March 1991, the Tibetan year is that of Metal-Sheep. According to the Tibetan system those who were born in May 1984, that is in the Wood-Mouse year, are eight years old. Whereas in the West we would say that they are not yet seven.

42

The Beginning of the Tibetan Year

The astrology of the elements (Jungtsi system) fixes the New Year at the beginning of Spring, the first month of the year then becomes the month of the Tiger. In ancient B6npo documents it ap­ pears that the month of the Tiger was the month when the great Bon Master Shenrab Miwoche was born and the Wood-Mouse year, which starts off the cycle of sixty years, is considered to be his year of birth. However even though many astrological texts consider the Tiger month to be that of New Year, there are many different ways of calculating New Year. The New Year which is celebrated by the population of Tibet and Mongolia falls at the beginning of the month of the Dragon, which is thus considered to be the first month. The Kalachakra tra­ dition, however, and zodiacal astrology, even though they use the same system ofnumbeting months (month I =month of the Dragon), place New Year at the begitming of the third month, that is the month of the Horse. In Tibet two New Years are celebrated: Little New Year and Great New Year. Little New Year is established according to the Jungtsi system and coincides with the month of the Tiger; Great New Year coincides with the month of the Dragon. If we consult the calendar we find that the month of the Tiger is the eleventh month and the month of the Dragon is the first month because the numbering system adopted officially in Tibet is known to be of Tibetan and Mongol tradition and does not correspond to the system of astrology of the elements.

43

Table of the Beginning oftheTibetan Year 1900

January 31

METAL

MOUSE

1901

February 19

METAL

OX F

1902

February 8

WATER

TIGER M

1903

January 29

WATER

HARE F

1904

February 16

WOOD

DRAGON M SNAKE F

M

1905

February 4

WOOD

1906

January 25

FIRE

HORSE M

1907

February 13

F I RE

SHEEP F

1908

February 2

EARTH

MONKEY M

1909

January 22

EARTH

BIRD F

1910

February 10

METAL

DOG M

1911

January 30

METAL

BOAR F

WATER

MOUSE M

1912

February 18

1913

February 6

WATER

OX F

1914

January 26

WOOD

TIGER M

1915

February 14

WOOD

HARE F

1916

February 3

FIRE

DRAGON M

1917

January 23

FIRE

SNAKE F

1918

February 11

EARTH

HORSE M

1919

February 1

EARTH

SHEEP F

1920

February 20

METAL

MONKEY M

1921

February 8

METAL

BIRD F

1922

January 28

WATER

DOG M

1923

February 16

WATER

BOAR F

1924

February 5

WOOD

MOUSE M

1925

January 25

WOOD

OX F

1926

February 13

FIRE

TIGER M

FIR E

HARE F

1927

February 2

44

January23

EARTH

DRAGON M

1929

February 10

EARTH

SNAKE F

1930

January30

METAL

HORSE M

1931

February 17

METAL

SHEEP F

1928

1932

February6

WATER

MONKEY M

1933

January26

WATER

BIRD F

1934

February14

WOOD

DOG M

1935

February4

WOOD

BOAR F

1936

January24

FIRE

MOUSE M

1937

February 11

FIRE

OX F

1938

January31

EARTH

TIGER M

1939

February 19

EARTH

HARE F

1940

February 8

METAL

DRAGON M SNAKE F

1941

January 27

METAL

1942

February 15

WATER

HORSE M

1943

February 5

WATER

SHEEP F

1944

January25

WOOD

MONKEY M

1945

February 13

WOOD

BIRD F

1946

February 2

FIRE

DOG M

1947

January 22

FIRE

BOAR F

1948

February 10

EARTH

MOUSE M

1949

January 29

EARTH

OX F

1950

February 17

METAL

TIGER M

1951

February 6

METAL

HARE F

1952

January 27

WATER

DRAGON M

1953

February 14

WATER

SNAKE F

1954

February 3

WOOD

HORSE M

1955

January 24

WOOD

SHEEP F

1956

February 12

F IRE

MONKEY M

1957

January 31

FIRE

BIRD F

1958

February 16

EARTH

DOG M

1959

February 8

EARTH

BOAR F

1960

January 28

METAL

MOUSE M

45

1961

February 15

METAL

OX F

1 962

February 5

WATER

TIGER M

1963

January 25

WATER

HARE F

1964

February 13

WOOD

DRAGON M

1965

February 21

WOOD

SNAKE F

1966

February 21

FIRE

HORSE M

1967

February 9

FIRE

SHEEP F

I968

January 29

EARTH

MONKEY M

1969

February 17

EARTH

BIRD F

I970

February 6

METAL

DOG M

1971

January 27

METAL

BOAR F

I972

February 15

WATER

MOUSE M

I973

February 3

WATER

OX F

I974

January 23

WOOD

TIGER M

1975

February II

WOOD

HARE F

1976

January 31

FIRE

DRAGON M

1977

February 18

FIRE

SNAKE F

I978

February 8

EARTH

HORSE M

1979

February 27

EARTH

SHEEP F

1980

February 17

METAL

MONKEY M

1981

February 5

METAL

BIRD F

I982

February 23

WATER

DOG M

I983

January 14

WATER

BOAR F

1984

February 28

WOOD

MOUSE M

1985

February 20

WOOD

OX F

1986

February 9

FIRE

TIGER M

1987

February 28

FIRE

HARE F

1988

February 18

EARTH

DRAGON M

1989

February 7

EARTH

SNAKE F

1990

February 26

METAL

HORSE M·

1991

February 15

METAL

SHEEP F

1992

March 3

WATER

MONKEY M

1993

February 22

WATER

BIRD F

46

1994 1995

February 22 March 2

WOOD

DOG M

WOOD

BOAR F

1996

February 19

FIRE

MOUSE M

1997

February 8

FIRE

OX F

1998

February 27

EARTH

TIGER M

1999

February 17

EARTH

HAREF

2000

February 6

METAL

DRAGONM

2001

February 24

METAL

SNAKEF

2002

February 13

WATER

HORSEM

2003

March 3

WATER

SHEEP F

2004

February 21

WOOD

MONKEYM

M =male year F =female year

47

The Months

The months of the Tibetan calendar are indicated thus, first month, second month etc. or by name, e.g. month of the Dragon, month of the Snake etc., and what is more, each has aparticular name which is that of the constellation which dominates it. Month: TIGER

11th Month

GO

HARE

12th Month

GYAL

DRAGON

1st month

CHU

SNAKE

2nd month

wo

HORSE

3rd moth

NAGPA

SHEEP

4th month

SAGA

MONKEY

5th month

NON

BIRD

6th month

CHUTOD

DOG

7th month

TROZHIN

BOAR

8th month

TRUMTOD

MOUSE

9th month

THAKAR

ox

lOth month

MINDRUG

The month which begins the year is that of the Tiger but in the calendar it is given the number 11 for the reasons outlined earlier (seep. 18). The element of this month is always that which is child to the element of the year. So for example if the year is Wood-Mouse, the first month will be Fire-Tiger. It might cause some confusion that in the calendar the first month

48

appears to be that of the Dragon. In the case of a Wood-Mouse year the element ofthe Dragon month will be Earth because according to Jungtsi astrology this is only the third month and thus its element is not child to that of the year but child of the child. It is worth remembering what was said on the subject of New Year and to bear in mind that the same element dominates two con­ secutive months and that they follow the order mother-child. For example: if the first month is Fire-Tiger the second will be Fire-Hare, the third Earth-Dragon (month number one on the calen­ dar) and so on. The months too, in the same way as the years, are said to be male or female according to whether they are odd or even. For example the Tiger month is odd and therefore male and the Hare month is even and therefore female, etc.

DRAGON

HARE 2 TIGER 1 ox 12

HORSE

SNAKE 4

3

5

��?> MOUSE

11

SHEEP 6 MONKEY 7 BIRD

8

BOAR

10

49

DOG 9

Dates

The Tibetan calendar is a lunar calendar so day 15 of the month (Tibetan date) will always indicate the day of the full moon, and day

30 will always be the new moon or dark moon. This calendar has one other peculiarity which might lead the Western reader to think that the compiler had made a mistake. When you run through a sequence of dates you will find that some dates are missing while some are repeated. For example it might happen that the calendar jumps from day I 0 directly to day 12 without day

II being mentioned: in this case a circle indicating an 'empty' day appears. Or you might find for example that day 26 is repeated twice, being thus a double day. There is only one month in which the days go from day I straight through to day 30, and this is known as trashi dawa, month of good fortune. Obviously all this is a result of very precise calculations. Accord­ ing to the Tibetan system the beginning of the astrological day is calculated from dawn; now, what happens is that with respect to the calculations, the beginning of the day does not really correspond to dawn but has been shifted. If you add up all these differences you find that a particular day might be eliminated since it is considered to have insufficient hours or might be doubled if longer than nor­ mal.

50

The Days

Like years and months, days too are inserted in the cycle of twelve animals but it must be said that there are two ways of attributing the symbology of the animals to the different days and these two ap­ proaches are different. In the original Jungtsi system from the Shang­ Shung kingdom, the source of Tibetan culture, the first day of every odd month (male) is always a Tiger day and is indicated as for the months with the number I. The first day of every even month (fe­ male) is Monkey day and is indicated by the number 7 (the Monkey is the seventh animal if you start the cycle with the Tiger).

51

MONTH

FIRST DAY OF THE MONTH TIGER

day

HARE

MONKEY

day

DRAGON

TIGER

day

SNAKE

MONKEY

day

HORSE

TIGER

day

SHEEP

MONKEY

day

MONKEY

TIGER

day

BIRD

MONKEY

day

DOG

TIGER

day

BOAR

MONKEY

day

MOUSE

TIGER

day

ox

MONKEY

day

TIGER

The element of the first day of the month is always child to the element of the month; the element is not repeated but changes every day following the mother-child sequence.

ELEMENTS OF THE MONTHS ELEMENTS OF THE DAYS

D L D 6

D

52

0

0

0

0

D

It might happen that there are variations in this corresponding to irregularities which come from the sequence of dates in the lunar month. For example, day 10 of the first month is Wood-Boar, day 11 is an 'empty' or 'null' day, day 12 is Earth-Mouse instead of Fire­ Mouse because day 11 which is Fire-Mouse has been eliminated. When a day is repeated and appears twice, like day 26 of the first month (we might for simplicity's sake say: day 26a and 26b), the day is repeated, like the date, so day 26a is Fire-Hare and day 26b is also Fire-Hare. Using this system it is easy to calculate precisely the day, ele­ ment and animal corresponding to the lunar date since there is a clear link between lunar date and symbolic animal (in an odd month, day 1 will always be Tiger, day 5 Horse etc.) In the Jungtsi system which originates from China, another pro­ cedure is used. The sequence of 12 animals, combined with the five elements goes on in regular fashion following solar dates', without null or double days and without taking into account the first day of the month (whose elenl.ent and symbolic animal are simply those which come after the element and animal of the last day of the preceding month). What is more, in this system, unlike in the fonner, each element dominates two consecutive days instead of only one2•

By solar date we mean Western date, the ones we are used to in our normal calendar. 2

An example of this second system is to be found in the calendar for 1991

Metal-Sheep year and following years published by Shang Shung Edizioni.

53

Time of Day

A day is made up of twelve parts, of two hours each, to which the names of the symbolic animals are attributed. Starting from dawn, the first part is that of the Hare, the second the Dragon, the third that of the Snake etc. The element attributed to Hare time will be child to the day's element; the elements follow on as usual in mother-child sequence but are not repeated. If, for example the element of the day is Earth

0 , the element of

Hare-time will be Metal Q and in consequence, going from mother to child, the element ofDragon time will be Water

2

DRAGON

TIME

1

7-9

3 SNAKE TIME

Q, and so on.

4 HORSE

9-11

TIME

11-13

HARE

TIME

SHEEP

TIME

6

TIME

5-7

5

13-15

MONKEY

TIME

15-17

OF

DAY

12 TIGER TIME

3-5

11 ox TIME

7 BIRD

1-3

TIME

10 MOUSE TIME

23-1

9BOAR TIME

54

21-23

17-19

8 DOG TIME

19-21

DETAILED INFORMATION

The Days of the Week

In Tibet the week begins on Sunday, which has the correspond­ ing number 1, and finishes on Saturday with number 0. Each day has a characteristic element.

DAYS OF THE WEEK

ELEMENTS OF THE WEEK

1

2

3

4

60 60

5

D

6

0

D D

Each day of the week has its own characteristics which are favourable for particular activities and unfavourable for others.

57

III Sunday I The planet corresponding to Sunday is called the Planet of the Divinities or Planet of the Soul of the King; the expression 'soul of the king' shows that it is an important day for important people, such as kings.

What is this day favourable for? - carrying out a coronation or similar, founding a royal palace or other typical activities that deal with reigning; - exchanging important things, receiving important things; - becoming a monk or nun; - preparing medicines (usually when one prepares a medicine one always pick out a favourable day in order to have a positive effect); - anything connected with fire or that is carried out with fire; - putting up flags, showing the symbols of a nation or kingdom; - making war or in general carrying out actions by strength; - stealing: if for example one intends to steal a famous painting it can be done on this day. (One should not be surprised by this kind of hint since stealing does exist, just as a hunter prays to be successful in killing an animal); - carrying out acts of banditry; - decorating, carrying or wearing ornaments, not only on the body; - the birth of a child; - riding a horse; - taming animals; - having a great celebration; - calling yang (glory): in the Bonpo tradition a great ceremony is held, in particular in favour of the reigning monarch; - doing artistic work of some sort; - carrying out great exchanges of a commercial nature; - placing bets; - carrying out glorious or positive actions.

58

What is to be avoided? If one carries out any of these activities there are likely to be impediments. - taking an oath, making peace, signing an agreement; - celebrating a funeral (in astrology it is important to choose the day for a funeral in that it is not just something concerning the dead person but all the remaining family who might get negativity from the one who died); - starting life in a new house, moving house, taking a house; - founding a temple (but as we saw before it is a good day to found a royal palace); - starting off on a long journey; - wearing new clothes (in ancient times, the most favourable moment was always chosen when one had to put on new clothes; today people are always wearing new clothes so it is not very useful); - medical operations like moxa for example; not so much indirect as di­ rect applications, above all if at some important point; - irrigating land, ploughing a field, planting trees, or flowers; - getting married (usually lots of people get married on Sunday because it is a holiday but it is not ideal); - storing up a treasure; - beginning a manuscript; - leaving something important, separating (if one has something of value that someone else wants to buy, not only is it unfavourable to sell it but also to give it away, nor is it a good day to send someone away or take something from a house).

59

121 Monday! Usually known as Day of the Nagas or Planet of the Soul of Women. What is this day favourable for? - decorating, wearing ornaments; - planting trees or flowers, sowing seeds; - preparing wine (in Tibet it is important to choose carefully the most favourable moment for this since when wine ferments sometimes it is very good but sometimes it doesn't come out well); - preparing medicines (mixing the ingredients); - doing any type of purification, even through practice; - any work to do with water; - irrigation of the land and working the land in general; - performing glorious deeds; - adopting a child or welcoming someone to work in the house; - carrying out commercial operations; - having celebrations; - honouring divinities, carrying out ritual ceremonies; - administering and receiving sacraments; - making agreements; - putting up flags or displaying significant symbols; - getting married; - taking a new house, starting life in a new house; - wearing new clothes; - doing Chiidlen, eating the substance which reinforces the physical body; - reigning or governing; - assigning responsibility, for example to a prime minister; - performing medical operations like blood-letting; - taming wild horses; - building a temple, a church or important statue, etc.; - performing artistic activities;

60

- doing a (or divination) and astrological calculations (horoscopes); - performing rituals to ward off negativity; - carry out rituals which accentuate the positive; - calling yang, doing a ritual for calling glory; - preparing incense; - taking possession of treasures.

What is to be avoided? - separating from things; - the taking of oaths or similar; - actions related to death, for example funerals, or the preparation of a tomb etc.; - leading an army into war; - becoming a monk; - going on a journey; - taking part in a horse race; - performing ferocious actions; - performing the ritual to conquer the Si. There are nine types of this particular ritual. What does Si mean? When a family is struck by a strong disturbing element so that nearly everyone in it is affected and it hap­ pens again and again, this type of negative provocation is called Si. Si can be male or female; big or small; there can be child Si, cemetery Si etc. When one has been provoked by Si one can carry out a ritual to annul the negativity. You need to be an expert and to have magical power or it will not work. In practice, what you do is dig a hole in a particular spot and put in it some things linked to the Si, such as objects, writings etc. A rite is performed, the things are buried and sometimes a Chorten is built over the place. This ritual is called Si Nen. - doing a Jyinseg rite, or fire ritual (there are various types of fire ritual, that for making offering, for purification and many others. Sometimes sick people benefit from this rite); - wearing new clothes (whereas it is considered favourable to prepare, cut out or generally work on a piece of clothing).

61

[3 I Tuesday I In Tibetan Tuesday is 'migmar ', 'mig' means eyes and 'mar' means red; so Tuesday is called 'red eye'It is also called Planet of the Demi-Gods. Tuesday and Sunday belong to the element of Fire and thus we talk ofdivinities and demi-gods. In general it is also knmvn as the Day ofthe Soul ofMen, particularly ofwarriors, be­ cause Tuesday is a bit ferocious.

What is this day favourable for? - carrying out military actions, conquering, giving assignments to generals; - all types of'ferocious' actions like ferocious rituals; - athletic activities; - matches, challenges, games and similar things; - promoting a cause actively; - being a'bandit'; - beginning a reign; - taking a loan, getting a mortgage etc. (both giving and taking); - beginning a family; - going to live in a new place (for example a new house); - taking part in horse races; - warding off negativity, both by ritual means and others. It is a good day for doing a ritual to remove Si; - doing a fire ritual; - doing a Tim, that is using'power' (usually we say magic). If you have to carry out an evil action while using this power then this is a favourable day; - doing a Ted, one of the worst of the Thu rites which brings destruction on generation after generation; - doing a Sormedpa: Sor is a kind of rite which is very frequent in Tan­ trism. When one is very much disturbed then to send this away and

fi2

reply to the one who sent the disturbance, to send back the negative energy to where it came from, you carry out a Sor. In this ritual the objects which caused the evil are consumed as a symbol of sending away the negativity. There is a Sor made of animal horn, of stone, of certain types of wood and even in the form of a torma; - applying moxa; - taking part in a lottery because one might win.

What is to be avoided? - becoming a monk, because it is easy to break the vows later on; - getting married, because it will be likely to end in divorce; - doing purification, receiving sacraments; - putting on ornaments; - giving a name, title or similar; - carrying out actions connected with death (e.g. a funeral); - adopting a child, taking on a new worker or similar; - taking part in a secret meeting; - working on building one's house; - working on sacred things like Chorten, statues; - building a city; - preparing medicines; - performing artistic activities; - large meetings, celebrations; - ceremonies for honouring divinities; - going on an important journey; - sowing seeds, irrigation; - planting trees, flowers; - exhibiting something; - commerce; - making important agreements; - doing the 'transfer' practice (Phowa); - receiving the keys to a treasure.

In general Tuesday is unfavourable for all pacific actions and for things which have to grow. 63

j-41 Wednesday ! Wednesday is known as the Day of the Yaksha or the Day of the Soul of the Prince. On Wednesday there are many positive things and very few negative.

What is this day favourable for? - taking vows of any kind, not just those to become a monk; - carrying out sacraments; - giving a name to a child; - travel, commerce; - making an agreement, important or otherwise; - getting married; - calling glory, that is performing a yang ritual; - taking on persons to work in the home for the family; - sowing seeds, irrigating; - building a house or work connected to this; - digging

a

well to find water;

- building sacred things like a ChOrten, a statue etc.; - taking on a commitment linked to a treasure (for example taking charge of the keys); - all kinds of artistic activities; - ploughing, planting trees and flowers; - doing the 'transfer' practice (Phowa); - doing divinatory activities, like the Mo, doing astrology; - activities connected with death (funerals etc.).

The above list are the things for which Wednesday is a favourable day. There are some things to be stressed for which it is not just a good day but an excellent day. These are: - .finishing important things; - all type,r; of medical treatment and operations like moxa etc.; - marriage and in general all kinds of important relationships.

Wednestlay is a favourable day for all positive actions.

What is to be avoided? - becoming a monk (even though we said before it was favourable for taking vows); it is not a good day to give things up and make a change in life like that of becoming a monk; - prepanng wme; - changing place in a cemetery. In the West this happens quite a lot; first the body is buried, it is left for a few years until only the bones are left; then it is taken out and the remains are stored in a small box; - separating from important things; for example ifl have an object which I am fond of and which I have to give to someone or sell, it is not a good

idea to do it on this day; - preparing medicines; - stopping a course of water, building a dam; - making war, that is leading an army to war; - being a bandit: it means that this might be a day when the police will shoot you!

Wednesday is particularly unfavourable for carrying out ritu­ als for warding off negativity and in general for all 'ferocious' actions.

65

[ Sl Thursday! Thursday is called the Bodhisattva Day, this means that it is a spiritual day. it is also called the Day ofthe Souls of the Buddhists, that is to say the day of monies in general, not just Buddhists.

What is this day favourable for? - becoming a monk: as we said, it is the day of the soul of monks; - giving and receiving initiations, sacraments; taking vows; - doing positive actions; - building a mandala, which is extremely important in Tantrism; - carrying out fire rituals; - doing important practices like that of mantra; - getting married; - wearing new clothes; - sowing seeds, ploughing fields, planting trees and flowers; - developing science; for example giving an important lecture of a philosophical nature, doing all those things which tend to mean we use our brain; - giving a teaching; - beginning to reign; - preparing medicines, carry out a blood letting or a moxa; - divination like the Mo for example; - doing astrological calculations, preparing wine and in general getting things to ferment; - building a house; it is also favourable for all kinds of work connected with the home; - taking up residence in a new house; - building important statues etc.; - gtvmg a name; - wearing a ring and ornaments in general; - applying to go on an important journey; - performing activities connected with horses, such as taming and taming

66

wild animals in general; - commerce; - all work connected with iron and metal; - holding an exhibition, celebration, making an agreement; - doing a Thu, that is sending out magic power; or Ted, a particularly destructive type of Thu; - applying a medicine.

In particular Thursdays are good for these two rituals: - Do, a great ritual of the Bonpo tradition which substitutes all kinds of karmic payment; - Sor, a ritual for warding off negative forces; as we have said before, there are various kinds, according to the symbolic object which is con­ sumed; animal hom, stone, wood, forma.

In general Thursday is good for all glorious deeds and positive actions. What is to be avoided? - leading an army to war; - taking an oath; - carrying out a funeral; - building the roof of a house; - sending away animals; nowadays we are not worried about this because at most we can send away a dog or cat but Tibetan nomads have lots of animals and so this is important for them for trade purposes; - going to prison: if you are put in prison on this day, there will be even more negative consequences (there is no positive day for going to prison but if it happens on a Thursday this is very negative); - artistic activities.

67

161 Friday! Friday is called the Day of the Bon which means Day of Power and therefore a day which has power or 'magic force'. This day is also called the Soul ofMedicine.

What is this favourable for? - giving teachings; - carrying out rituals to honour deities; - officiating in certain types of sacraments; - honouring local guardians, the good ones. There are guardians which protect negative forces and those which protect the positive: for exam­ ple if someone is annoying me, creates obstacles for me all the time and I am someone who acts rightly then this is an example of negative en­

ergy; - carrying out rituals to overcome obstacles, problems provoked by the action of negative forces; - constructing sacred things, a temple, a church, a Chorten, etc.; - making friends, both important and not so great: great means agreement between nations, whereas small means finding friends or partners; - s1gnmg; - carrying out work in the fields, sowing, ploughing or harvesting; - work based on commerce; - the preparation of medicines or incense or perfumes; - the giving of titles, naming; - decorating; - digging the foundations of a temple or a new house; - wearing new clothes; - carrying out work connected to the house, like building a house, or a well, a pool, a bathroom, irrigation canals etc.: it is a very good day for all these things; - carrying out surgical operations, or bloodletting or moxa etc.; - building a city, walls etc.;

68

- entering a house for the first time; - the working of gold, silver and precious stones; - divinations like; - dealing with astrology; - travel; - giving explanations of a scientific nature; - holding important celebrations; - building a dam or similar; - getting to know someone or something 'intimately'; - planting trees.

What is to be avoided? - making a claim, quarrelling; - doing 'fundamental things'; - it is not very good for anyone who has been seriously ill; - stealing and being a bandit; - moving the remains from one part of a cemetery to another; - doing the 'transfer' practice (Phowa).

69

I0 I

Saturday

!

Saturday is called the Neutral Day and also the Day ofthe Soul of the Children. What is this day favourable for? - opening up the roof of a house; - building a house; - occupying a new place; - carrying out work in the fields, sowing, planting trees; - making a small swimming pool or bathroom; - digging a well; - building a cemetery; - all work connected with water; - operating with magic, magical force; - replying if there is something else to be said; - doing the Long Life ritual; - doing a ritual to call glory in the morning; - taking possession of animals or buying them; - making astrological calculations; - being a bandit (there's room for them too!)

What is to be avoided? - leading an army against someone; - building the walls of a city; - working on making objects in iron or metal; - doing a ritual to annul the Si (as we explained when we were talking about Monday); - making great proclamations such as'today we are victorious!' or'let us found our nation!'; - giving out the keys to a treasure; - giving names, titles, establishing rank;

70

- becoming a monk, canying out sacraments or ceremonies to honour the divinities; - wearing new clothes; - reigning; - performing operations such as moxa; - preparing medicines; - going on an important journey; - ploughing the fields (that is where there was no field, ploughing one up); - doing rituals to ward off negativity; - sending away animals, 'sending out' money; this means it is not a good day for buying things (i.e. important things not trivial items); - doing a Mo divination; - building a temple or other kind of construction of importance; - canying out commercial activity; - making an agreement; - doing things to have lots of money coming in; - holding exhibitions; - doing the 'transfer' practice (Phowa).

With Saturday there is one very simple thing to remember: Sat­ urday is not a good day if you have to 'pull out' or 'send ofF some­ thing but it is always good if you are receiving. In Tibet in ancient times, before the Chinese came along, offices did not open on Saturdays, like on Sundays in Europe. The reason was that offices, in order to get anything done, would have to spend money but Saturday is a bad day for this. For this reason it is called the Day of the Soul of the Children because children are innocent, they do not have so many concepts, for them it is a good day; not so for the adults who have a lot to do.

Sometimes it is said that Saturday 'limps'. Thi!'J' means that you cannot walk normally and it is ea!'Jy to fall into negativity so it is difficult to act on a Saturday and therefore it is best not to do anything of too great importance.

71

The Constellations

In Tibetan astrology and thus in the interpretation of the calen­ dar, twenty-seven constellations are taken into account. These fol­ low each other in sequence according to their numerical order. Each constellation has a number and a name. The twenty-sev­ enth is number 0. Each constellation has its own character and, like the days of the week, an element that distinguishes it. The fact that sometimes people talk of twenty-eight constellations is due to the fact that number 21 is rather particular; this number has two corre­ sponding constellations, called Trozhing and Chizhin, which have very similar characteristics. Since they alternate they never occur together which is why they have been classified with the same num­ ber and why as far as calculations go it is as if there were only 27. In order to distinguish Trozhing and Chizhin they are sometimes indi­ cated as 21a and 2lb.

72

List of Constellations

NUMBER

NAME

1

TRANYE

2

MINDRUG

3

NARMA

4

GO

5

LAG

6

NABSO

7

GYAL

8

KAG

9

CHU

ELEMENT

D D D

D 0

D

D 0 D 73

SYMBOL

NUMBER

10

NAME

ELEMENT

D D D D D

TRE

11

wo

12

MEZHI

13

NAGPA

14

SARI

15

SAGA

16

LAGSOR

17

NON

18

NUB

19

CHUTOD

SYMBOL

�

D D D

0

o b

74

NUMBER

20

NAME

CHUMED

21a

TROZHIN

2lb

CHIZI-!IN

22

MONDRE

23

MONDRU

24

TRUMTOD

25

TRUMMED

26

NAMDRU

0

TAKAR

ELEMENT

D D D

SYMBOL

� JIM

0 ~

D D

~

� 0 • 0 ~ • D

75

Constellations Which Bring Prosperity

The four constellations which are not stable 7- 12-26-0 These are favourable for spiritual ceremonies; for the teaching of the Dharma; for ordaining monks; making important requests of a superior; making offerings of objects and in order to conclude im­ portant affairs rapidly.

The four constellations which are very stable 3-11-20-23 These are favourable for establishing oneself in a new place; for giving out new duties and for carrying out actions which need to be long lasting and stable.

The four constellations that bring benefits rapidly 4- 13- 16-25 These are favourable for games and lotteries; for sporting com­ petitions; for agricultural work and work which needs to be done quickly.

76

The five constellations that change rapidly 6-14-21- 21- 22 These are favourable for activities which are carried out in move­ ment, such as journeys, commerce and embassies.

The five constellations that bring stable attainments 1- 9- 10- 19-24 These are favourable for carrying out weddings; making alliances; buying herds; choosing helpers; giving initiations and doing cer­ emonies of consecration; opening a shop or a market; preparing the foundations of a house or building; performing artistic activities; performing a fire ritual and for all virtuous deeds.

The four constellations that bear bad fruit 5-8-17-18 These are favourable only for destruction, violence, banditry and all negative things.

The two neutral constellations 2- 15 These are favourable for having a wish fulfilled, for all work with gold and for carrying out a fire ritual.

77

Summary Table of the Elements of the Planets and Constellations KARTSI SYSTEM ELEMENTS

D

I

PLANETS

CONSTELLATIONS

EARTH

6

0

3

16

17

20

21 a 21 b 23

Q WATER

2

4

5

8

18

19

22

25

26

6

FIRE

1

3

1

2

7

9

10

15

24

AIR

5

D

4

0

11

6

12

14

13

Although the calculation of the Minor Combinations (see page

85) is done using the table according to the Kartsi system, for infor­ mation we have provided the table of the elements according to the Jungtsi system. JUNGTSI SYSTEM ELEMENTS

D

AIR

CONSTELLATIONS

PLANETS

6

FIRE

l

Q

METAL

6

Q WATER

2

D EARTH

0

3

4

5

6

7

9

10

11

12

13

14

16

17

18

19

20

21a

22

23

24

25

26

0

1

8

2

5 3

4

78

15

21b

The Influence of the Days of the Week and the Constellations on the Individual

In order to make an astrological evaluation of a certain day, the first thing to consider is the relationship of the person concerned, in this case represented by his or her animal and year of birth, with the planet (day of the week) and with the constellation of that day. In fact there are certain planets and constellations which are favourable to a person born in a certain year and others which are unfavourable. In the following table the days are classified as: 1) LA

2) SOG 3) SHED 1) The term LA is often translated as 'soul' but it is intended to indicate an aspect of the vital force of an individual. The 'day of LA' then is the most favourable for all activities.

2)

SOG means 'life' and is the life spark which exists from the

moment of conception. The 'day of SOG' is equally favourable but it is less important than the day of LA.

3) SHED means 'opposition' and therefore the 'day of SHED' is a negative day, one should avoid above all setting out on a journey and in general all positive actions such as building a house for ex­ ample etc.

79

With respect to the influence that they have on any one individual the constellations are classified as :

1) LA constellation 2) SOG constellation 3) WANG constellation 4) KEG constellation 5) DUD constellation 6) SHED constellation 1) The

LA constellation is positive, favourable for all activities.

2) The SOG constellation is also positive 3) The WANG constellation is also favourable. Wang means the

'capacity', the power, the force of the individual.

4) The KEG constellation is a negative one. Keg means 'obstacle',

an obstacle which interrupts. This negative energy can interrupt a life, the capacity of an individual etc. Important activities must be avoided, journeys, requests, actions which need to be successful etc.

5) The DUD constellation. Diid means 'demon' and stands for a type of energy which is not only opposed to the individual but can also ruin their position and even their way of seeing, so it is a great obstacle. When this constellation occurs then all important matters are to be avoided.

6) The SHED constellation. As we saw for the days, shed means opposition and thus this constellation is unfavourable for all activi­ ties.

80

TABLE OF INDIVIDUAL PLANETS

I

I

YEAR OF BIRTH

DAY

Mouse

LA day

4

0

5

5

1

3

3

6

6

6

2

4

SOG day

3

4

0

0

4

6

6

2

5

5

4

3

SHED day 0

5

6

6

5

4

4

5

3

3

5

0

Ox

Tiger Bare Dragon Snake Horse Sheep onke) Bird Dog

Boar

TABLE OF THE INDIVIDUAL CONSTELLATIONS

I DAY

LA

I

YEAR OF BIRTH

Mous

Ox

Tiger Hare Dragon Snake Horse Sheep fvlonke) Bird Dog

Boar

19

16

4

10

2

12

16

7

7

13

8

I

5

13

26

26

23

11

1I

0

0

6

26

7

WANG can. 2

11

8

1I

16

5

5

I

1

24

4

10

KEG canst. 25

1

13

25

7

7

14

14

8

2

10

15

DUD

7

11

24

8

8

4

4

4

10

2

2

4

1

17 -10

25

26

16

23

11

I1

canst.

SOG

canst.

canst

9

SHED can. 22

Rl

26

THE COMBINATIONS OF THE PLANETS AND CONSTELLATIONS

Minor Combinations

In order to carry out a first and more general consultation of the calendar, one of the most important aspects is the combination of the element of the day of the week with that of the corresponding constellation. This type of consultation is called trodchung or Mi­ nor Combination. This does not mean that it is less important, be­ cause to arrive at an astrological evaluation of the day this combina­ tion is considered the most significant. Let us now look at the various possible combinations of elements of the planets or days of the week with elements of the constella­ tions, bearing in mind that we consider only the four elements of the Kartsi system: air, fire, earth and water. Metal and wood, which be­ long to the Jungtsi system, correspond respectively to earth and air in the system we apply. In all there are ten Minor Combinations. Of these, three are con­ sidered to be excellent, three good, three unfavourable and one par­ ticularly unfavourable.

85

The first three combinations are considered to be excellent.

earth

+

D water

D +

0 eatih

earth

water

0 +

water

0

D

is called the 'combination of attainment'. One can obtain anything and it is positive for everything. is called the 'combination of nectar'. It is favourable for growth and life etc. It is excellent for doing a long life practice and for developing capacity (Wang). is called the 'combination of youth'. It brings happiness.

The three following combinations are not considered to be excel­ lent but can become so if there are favourable secondary causes, and for this reason they are called the'transformable combinations' .If there is a strong secondary cause, the day in question could tum into a good day; if the secondary cause is excellent then it could become an excellent day.

fire

+

fire

is called the 'combination of progress'. It favours progress in life and is good for earning and profit.

air

+

D

D fire

6

air

+

air

D

is called the 'combination of perfecting'. It is good for perfecting things. One can have one's desires fulfilled. is called the 'combination of energy' or 'force'. Things which are linked to power and energy are favoured.

86

The following four combinations are considered unfavour­ able:

earth

+

D

air

is called the 'combination of consum­

D

mation' in that there is a conflict between the two elements; it brings about the con­ sumption of things, diminishing in quanti­ tive terms. For example if you have little money, bit by bit this will gradually dwindle away.

water

+

0 earth

D +

L

fire

L

D fire

air

+

water

0

is called the 'combination of separa­ tion'. It brings separation and suffering

is called the 'combination which bums'. It brings suffering.

is called the 'combination of death'. This does not mean that everyone dies when this combination comes about or there would be no-one left alive! But it does mean that it is negative for carrying out anything whatsoever and it is said that this day brings the 'destruction oflife'.

87

Tlte elemellts ;,, nature

88

Major Combinations

Another way of considering the relationship between a day of the week (or planet) and a constellation is that of the Major Combina­ tion (trodchen) which, unlike the Minor Combinations, does not take into account their respective elements. All the possible types of relationship between planets and com­ binations are worked out in twenty-eight combinations, to each of which is assigned a number and a name. The resulting characteris­ tics of this combination provide information which is useful for un­ derstanding the characteristics of a particular day. In the following table under each number indicating the day of the week, all twenty-eight constellations have been listed. In order to understand which of the twenty-eight Major Combinations stems from the encounter of a day and a constellation, it is enough, once the day of the week has been found (for example day 4

=

Wednes­

day) to go down the corresponding column until you come to the number of the constellation occurring that day, as can be found in the calendar, and then look to the number on the left which gives the corresponding Major Combination. If, for example, today is a Wednesday and today's constellation is number 19, the Major Combination for today is number 8 and one must go and look at the characteristics of this combination. A Sun­ day which falls on the day of constellation number 7, a Monday with constellation number 15 etc. will also result in the same Major Combination, number 8.

89

'fable of Major Combinations DAYS OF THE

1

S>

WEEK

MAJOR

2

3

4

5

SUN MON TUE WED THU

6

0

FRI

SAT

COMBINATIONS

1

KUNGA

0

4

8

12

16

20

23

2

TBYUG

1

5

9

13

17

21a

24

3

TULWA

4

KYEDAG

3

7

11

15

19

22

26

5

ZHON

4

8

12

16

20

23

0

6

CHAROG

7

GYALTSEN

6

10

14

18

2lb

25

2

8

PALBE U

7

11

15

19

22

26

3

9

DORJE

8

12

16

20

23

0

4

10

THOWA

9

13

17

21a

24

1

5

11

DUG

10

14

18

2lb

25

2

6

12

TROG

11

15

19

22

26

3

7

2

5

6

9

14

10

13

17

18

21a

21b

24

25

1

13

YID

12

16

20

23

0

4

8

14

DOD

13

17

21a

24

1

5

9

15

GALME

14

18

21b

25

2

6

10

16

TSATON

15

19

22

26

3

7

11

17

CHIDAG

16

20

23

0

4

8

12

90

DAYSOF THE WEEK

S>

I

1

2

3

18

DA

17

2 1a

24

19

TRUB

18

)}b

25

20

DUNG

21 DVTSI

19 �0

22 23

26

4

9

5

1 2

7

0 13

10

6 3

6

5

11

14 15

0

4

8

12

16

22

TVNSHING

2 1a

24

1

5

9

13

17

23

LANGPO

2 1b

25

2

6

10

14

18

24

TAGMO

22

26

3

7

11

15

19

25

SED

�3

0

4

8

12

16

20

26

YO

24

1

5

9

13

17

2 1a

27

TEN

25

2

6

10

14

18

2 1b

28

PHEL

26

3

7

11

15

19

22

Significance of Each Major Combination Here follows an explanation of the characteristics of each combination. Combination 1 KUNGA; kun means everything, ga means pleasure: 'great plea­ sure' is the name of this combination. It is one which brings attain­ ment, gifts and means it is favourable for doing anything.

91

Combination 2 TUYUG means a 'minimum amount of time', yug means slight, tu means time. It is a 'fearful' combination which brings fear and is

rather unfavourable.

Combination 3 TULWA means an 'educated' or more civilised person. Brings progress and riches.

Combination 4 KYEDAG means 'master of birth'. It is positive for babies and mothers.

Combination 5 ZHON means 'young' or 'youth'. A very positive combination, brings the attainment of all actions.

Combination 6 CHAROG also means 'crow' but it is the name of a constellation which has a shape rather like a crow and so this is why it has been so called. This combination brings about quarrels and disagreements; if one gets married on such a day it is likely one will then spend one's life quarrelling with one's partner. It is also said to bring hunger which means that it is a bit negative as far as economic aspects are con­ cemed.

92

Combination 7 GYALTSEN means 'victorious flag'. It brings perfection and is very favourable, above all as far as ornaments and riches are con­ cerned.

Combination 8 PALBEU is the symbol which they call the 'knot of infinite love'. It brings jewels, thus one accumulates riches in both a spiritual and material sense.

Combination 9 They call this DORJE; that

is vajra, the sacred symbol of

Tantrism.

Dorje in general has a positive meaning but in this case means lightning which is something that provokes fear and destruction.

Combination 10 THOWA means 'hammer', it brings death; in a figurative sense it means a 'bang on the head'; not a good combination.

Combination 11 DUG means 'umbrella'; it is a good combination for winning over enemies and is also good if one is doing something active.

Combination 12 TROG means 'friendship', that is one will meet friends.

93

Combination 13 YID means 'mind'. It is a combination which brings surprises,

good surprises.

Combination 14 D OD means 'wish' or desire; on this day wishes can be fulfilled.

Combination 15 GALME means 'ring of fire' like that made by twirling a burning

piece of wood in the dark, like the ring of flame that one sometimes has to visualise in Tantrism. It is a combination that brings war, struggles, discussion and the like.

Combination 16 TSATON means 'pull up roots'. It brings the consumption of life and is negative.

Combination 17 CHIDAG means 'lord of death'.

It brings death.

Combinatioll 18 DA means 'atTow'; it brings the loss of functioning of the senses

or of the limbs and so is above all linked to the physical condition; it is not good.

94

Combination 19 TRUE means 'attainment'; it brings the attainment of all actions. Whatever action is carried out the fruit will be obtained perfectly.

Combination 20 DUNG means 'spear'. It brings illness or the fear of illness. Combination 21 DUDTSI means 'nectar'; it brings conquest over enemies in that it lessens their strength.

Combination 22 TUNSHING could be translated as 'club', in a figurative sense it means it 'can break a head'. It brings fear.

Combination 23 LANGPO means 'elephant'. All desires can be fulfilled. Combination 24 TAGMO means 'tiger'. It is a good, or rather excellent combina­ tion for journeys.

Combination 25 SED means 'consume'. It brings about the consuming of per­ sonal riches, the loss of employees etc. It is a good combination for thieves, it is easy to be robbed on this day.

95

Combination 26 YO means 'movement'. A good combination for doing 'active' deeds in that it brings

them about. It is a favourable combination for beginning something impor­ tant.

Combination 27 TEN means 'stable'. It is not good for actions where you need to

be active, particularly important ones like taking up the government of a country or similar.

Combination 28 PHEL means 'progress'. It brings the progress that goes with eco­

nomic riches and also progress in general. It is also a good combination for having a child.

9fi

Particular Combinations

Unlike the Minor and Major Combinations which deal with the relationships of each planet with the twenty-eight constellations, these Particular Combinations take into consideration the meeting of the planets with only a limited number of constellations. The character­ istics of these combinations can be in agreement with the character­ istics of the other combinations but can also contradict them for certain particular aspects. The table should be consulted in the same way as the previous one. PLANETS

�

CONSfELIATION�

1

2

3

4

5

6

0

0

16

7

26

3

1

DRUBJYOR

2

CHIJOR

26

2

3

SEGJOR

9

15

4

DUDNY!

2

11

8

5

DUDGYAL

18

21b

25

6

JIGNY!

7

MITHUNNYJ

25

24

1

16

9

26

8

MITRODNYI 17 22 1 5

16

17

21a

3

10

12

15 23

21a

23 5

17

97

26

0

4

18

22

3

4

7

10

2 12

12

3

6 3

19

22 23

10

14

1

6

Explanation of the Characteristics of the Particular Combinations. l.DRUBJOR The name means 'combination of attainment'. It happens rarely but it is positive. It is a day on which one gets what one desires, it is the 'day of nectar', good for activities of all kinds.

2. CHIJOR It means 'combination of death' and is the opposite of the pre­ ceding combination. One should avoid work concerning the house such as building a new house. It is not good for celebrating sacra­ ments or any kind of celebration, for long life practice or undertak­ ing important journeys. In general it is best to avoid undertaking anything of importance.

3.SEGJOR It means the 'combination that bums'. It is not positive. All ac­ tions of particular importance should be avoided. Not good for sur­ gical operations, bloodletting and so on; for activities of little im­ portance, nothing happens.

4.DUDNYI It means the 'day of demons'. It means that it is a time in which all negativity is favoured and our condition becomes weak, it is a negative combination for all activities. Above all it is negative for marriage, journeys and funerals and in general for all those times which are astrologically important such as birth, death, marriage etc. But it is favourable for all evil actions such as black magic etc.

98

5.DUDGYAL It means 'king of the demons'. It is positive for knowing the guard­ ians of the teaching, for carrying out invasions and for undertaking ferocious actions. It is good for all types of actions for conquering people.

6. JIGNYI It means 'day of destruction'. It is very unfavourable for mar­ riage, agreements between people or nations; it is not good for horse taming. If a funeral is held on this day there will be serious conse­ quences for the grandchildren. It is not a good day for traveling. It is positive for evil actions and conquest.

7. MITHUNNYI It means the 'day of discord'. It does not happen frequently. One should avoid all activities. If a marriage takes place there will be negative consequences for the couple, their parents and for the mother-in-law. If a funeral is held there can be damaging conse­ quences for the young people in the family. It is a favourable combi­ nation for doing things to separate people and for evil actions.

8. MITRODNYI It means 'that which does not favour force'. It is a day which does not favour the positive. If one holds a wedding on this day it could be very negative for the mother-in-law and could also bring about negativity for the child, daughter and wife. If a mother-in-law is already agitated on her own account she will become more so with

a

marriage held on this day. This day is not positive for the

preparation of medicines and healing. It is positive for invasions, evil actions and separations. 99

Combinations of the Planets with the Dates

Another useful element for understanding the characteristics of a day is the combination of the planets (i.e. days of the week) with the date of the lunar month. In the following table we have listed the negative combinations which bring about those days that are called 'days that bum'. On such days all actions are unfavourable; in particular one should avoid all surgical operations, moxa, cremations etc., but the days on which this combination appears are favourable for actions of war.

PLANETS

1

2

3

4

5

6

0

LUNAR

12

11

10

3

6

2

7

27

26

25

18

21

17

22

DATE

100

THE TWELVE SYMBOLIC ANIMALS

EFFECTS OF THE 12 ANIMALS ON THE DAY

Each day has its particular characteristics and is favourable for certain activities and unfavourable for others.

Tiger Day

Is favourable for: - rituals for calling fortune

(yang);

- work on building a house; - artistic activities; - concluding business; - fire rituals; - all actions or journeys to East or West; North is less favourable and South is to be avoided.

Is

w�favourable for:

- holding ceremonies to honour divinities; - carrying out invasions; - getting married; - healing with medicines; - carrying out purifications with water and ritual healing; - carrying out actions of banditry.

103

Hare Day

Is favourable for: - funerals; - trade in animals; - the coronation of a king.

Is

unfavourable for:

- war; - building a house; - work on the land, ploughing; - excavating a mountain; - digging and repairing canals; - parties; - rituals for calling fortune; - healing rites for families; - ferocious actions; - taming horses or wild-animals; - moving house or changing places; - cursmg.

104

Dragon Day

Is favourable for: - reigning or governing; - doing good deeds, 'practice', building sacred things such as temples or churches; - carrying out rituals to eliminate the negativity of Si, - carrying out rituals to ward off evil spirits; - becoming a monk; - consecrating; - invading a country; - constructing a big drum, changing the skin of a drum.

Is

unfavourable for:

- travel by boat, ship or in general on water; - going over bridges or narrow mountain passes; - medical operations such as moxa; - digging or ploughing the earth (this can disturb the Naga); - rituals to bring rain; - funerals and all actions which cause sorrow; it is not good to cry; - all directions of travel.

105

Snake Day

Is favourablefor - extremely favourable for a sick person to leave hospital; - carrying out welcome ceremonies; - lending money, giving riches; - selling or giving away animals3; - having ritual contact with the Naga; - travel to the South, the other directions are negative.

Is

unfavourablefor

- cutting down trees, destroying forests; - holding a funeral; - absolutely not good for healing, moxa and in general for medicine; - actions with magic strength; - ferocious actions; - payments (in this case they will be never-ending); - struggling against the powerful; - working with water, digging wells; - making a fireplace and chimney; - marnage; - coronations; - commerce; - healing rituals; - weeping for the dead, or this will bring about further tears (in ancient times there was a day set aside for weeping). 3

In general giving away animals can cause one to lose one's luck. For this reason

Saturday for example is considered a bad day for 'sending away', 'sending out', whether it be animals, money, riches or whatever.

106

Horse Day

Is favourable for - holding rituals to honour divinities; - holding secret talks; - standing up to and overcoming someone; - making plans, projects; - celebrating, putting on ornaments; - looking for a partner, deciding on an engagement, looking for friends; - making agreements between nations, kingdoms, choosing a president or giving a responsibility; - taking an oath.

Is

unfavourable for

- renting a new house; - making a great tent; - constructing weapons; - work connected with death or funerals; - court cases or quarrels; - requests for important things; - rituals to ask for rain; - cutting hair (this is true for horses too); - horse taming, horse racing; - buying or selling horses; - getting married or attending a wedding.

107

Sheep Day

Is favourable for - ceremonies to honour; - work connected with the house; - changing the place of animals, sending off animals; - preparing important dishes; - getting married; - ploughing and digging; - opening a museum or a safe.

Is

unfavourble for

- becoming a monk; - medical operations such as moxa; - the preparation of medicine; - 'ferocious' cures; - moving and transport; - applying laws; - leading armies into war; - carrying out important actions, making important requests; - rituals to call rain.

108

Monkey Day

Is favourable for - wearing ornaments; - getting married; - planting trees, growing fruit, preparing gardens; - playing the lottery and in general taking part in activities where there is something to win; - making bets; - celebrating; - making requests for something important; - rain rituals; - rituals to block negativity; - funerals and rituals of death; - music, theatre, dance and gymnastics; - sport, competitions and tournaments such as judo and others; - travel in directions to the East and North.

Is unfavourable for - preparing new clothes, making a new tent; - for the young, beginning to take on adult responsibilities; - artistic activities; - making agreements; - actions of banditry.

In general, the Monkey day is negative for reigning, coronations and for receiving important responsibilities. 109

Bird Day

Is favourablefor - selling; - healing the sick: very good for healing small children; - preparing medicines; - 'ferocious actions' carried out with mantras; - fire rituals; - rain rituals; - cultivating fruit, plants; - asking for important things.

Is

w�favourablefor

- secret conferences; - important celebrations; - constructing weapons; - rituals for warding off negativity; - virtuous actions; - great gifts; - putting on performances.

llO

Dog Day

Is favourable for - making things; - giving birth to a child; - marrying off a daughter; - going hunting; - carrying out rituals to ward off poverty; - 'creating a cause'; - praying to resolve something; - digging a mine; - putting together a treasure hoard.

Is

unfavourable for

- getting married; - important requests; - conferences; - getting engaged; - sowing seeds; - stealing; - house building work; - 'ferocious actions' of any kind; - rain rituals; - cutting hair or most of all washing hair because one can bring about disturbances such as unhappiness and gossip.

Ill

Boar Day

Is favourable for - welcoming ceremonies; - working with 'power', for example giving initiations; - applying laws; - rituals for blocking Si (that kind of curse which provokes disturbances which can recur again and again in a family); - rain rituals.

Is

W?favourablefor

- building a new cemetery; - digging, having contact with earth; - carrying out rituals to counteract negativity; - starting children's studies and in general to begin studying; - the work of painting; - digging wells to get water.

112

Mouse Day

Is favourable for - opening things, making openings such as gates or doors, etc; - going off to steal, banditry; - the birth of a child; - teaching a child to walk; - making important requests; - getting engaged; - opening a treasure trove; - going and taking a wife by force, against the wishes of her parents; - commerce; - carrying out rain rituals.

Is

unfavourablefor

- doing a Mo (a kind of divination); - constructing weapons; - carrying out rituals to ward off negativity; - applying moxa; - setting off on a long journey; - having contact with blood or flesh; - leaving the family to get married (this applies to a son).

113

Ox Day

Is favourable for - the wedding of a widow; - building; - making war; - making an arti ficial lake; - working metal (so it is good for blacksmiths); - building a fireplace and chimney; - carrying out actions which require a mental effort or physical force; - solving problems; - 'putting a cause'; - buying animals; - working on a house, building, repairing or laying foundations; - making a journey.

Is

W?(avourable for

- commerce; - study; - propaganda against or speaking badly about someone or something (because it can tum back on to you); - becoming a monk; - giving and receiving spiritual teachings; - carrying out rituals to ward off negativity; - receiving the husband or wife of a family; - opening treasures that have been hidden for many years, family treasures;

- carrying out rain rituals. 114

There are some days which have particularly negative char­ acteristics and therefore there are things which one should remember to avoid: On Tiger and Monkey days one should avoid perfonning public deeds; On Bird and Hare days one should avoid magic actions; On Dog and Dragon days one should avoid war and ban­ ditry; On Boar and Snake days one should avoid digging or any contact with the earth; On Mouse and Horse days one should avoid horse-racing and any contact with blood and flesh.

115

The Relationship Between One's Personal Element and the Element of the Day

To the general evaluation gained by analysing the days of the month linked to the cycle of the twelve animals one can add a more personal evaluation by checking the relationship between the ele­ ment of the year of birth (the element of one's capacity) and the element of the day on the calendar. One should check whether, for example, the element of the day is mother, child, friend or enemy of the element of one's year of birth. Remember that the element of the day can be: Mother= very favourable, helps progress; Child= a fairly neutral situation; Friend= favourable, gives help; Enemy= unfavourable, opposition For example:

If the element of my year of bi1th is Fire and the element of the day is Wood, this means that the latter is mother to Fire and there­ fore the relationship and the day is favourable. If the element of my year of birth is Fire and the element of the day is Water, the latter is enemy to Fire and therefore the day is unfavourable. If, on the other hand, the element of my year of birth is Water and the element of the day is Fire the latter is friend to Water and there­ fore the day will be favourable. If the element of the year of birth is Wood and that of the day is Fire, the latter being child to Wood, then the day will be neutral. 116

The constellation ofOrionji·om the Atlas of Hevelius, Uranographia (1680)

117

THE MEWA

TheMewa

Another important piece of data that needs to be taken into ac­ count when examining the astrological characteristics of a day is the number of the cycle of Mewa. This important calculation is widespread in China but its origins are to be found in the ancient traditions of Tibet. Mewa literally means a 'mole'; moles can appear on any part of the body without apparent reason. Some moles are present at birth while others appear after many years. In general one might say that moles are connected to secondary circumstances. This can help us to understand what Mewa is: when secondary causes combine, when a force contains all these possibilities, then that force is called Mewa. The numerical cycle of the Mewa comprises the numbers from one to nine and each number is associated with a particular element. Each Mewa has its own characteristics: some pacific, some fero­ cious, some have the characteristic of movement etc. The order of the numbers is not progressive from 1 to 9 but in reverse order from 9 down to 1. The numbers are thus associated with the sixty years

121

cycle, beginning with number 1 and the Wood-Mouse year; the next year will then be the Wood-Ox year with Mewa number 9 followed by the Fire-Tiger year with Mewa number 8 and so on. At the end of the first cycle of sixty years the Wood-Mouse year comes round again but this time with the number 4. In order to get back to the same combination of element animal and number (Wood-Mouse with Mewa 1) three cycles of sixty years have to pass, making a cycle of 180 years. This 180 year cycle is called Metreng, is the true 'Mewa cycle'. In historical chronology a Metreng is used to define a particular era: thus one speaks of the first Metreng, the second Metreng and so on; in traditional Bonpo stories this method of dating is used. If, for example, one talks of entering the 20th Metreng, this means that more than 3000 years have passed from the beginning of the cycle which coincided with the birth of Shenrab Miwoche. Mewa numbers are also associated with months and days, each of which has a dominant Mewa which will characterise its condi­ tion.

122

The nine spaces (from

a

Tibetan print)

123

Table of the Mewa Cycle ANIMALS CORRESPONDING TO THE YEAR OF BIRTH

"'-l C/l

:;J 0 :2

0:: X 0

"'-l

0

1==

� < :r::

z 0 0

dCl

>-w

� < z C/l

"'-l C/l

0:: 0 :r::

0..

"'-l "'-l :r:: C/l

"'-l

� z 0 :2

Cl 0::

;:a

0 0 Cl

0:: < 0 a:l

I!] [!] & & [!] 0 ffi ffi ® 0 [!] [!] First cycle In & [!] 0 ffi ffi 0 0 [!] [!] & & of E) 0 ffi ffi 0 @ 0 [!] & &. ill m sixty years ffi ffi ® 0 0 0 & & [!) 0 L!J ffi 0 0 [!] 0 & & [!] 0 0 0 0 0 E1 � & & 0 [!] CD ffi ® 0 !!] 0 Second cycle & & [!] 0 ffi ffi 0 0 1!1 [!] & & of [!] 0 0 0 0 ® [!] [!] & In 0 III sixty years 0 ffi 0 0 [!] [!] In &10 0 0 L!J 0 ® [!] 0 & & 0 0ffi CD 0 0 0 [!] & � [!] !!] ffi G:JI® 0 I!! I!] Third cycle & & [!] [!] 0 ffi 0 0 § � & & of [!] 0 ffi UJ 0 0 E) 1!1 & & [!] [!] sixty years ffi ffi 0 0 1!1 0 & & [!] 0 ffi ILtl 0 0 0 lD & & 0 [!] ffi 0 0 0 The table illustrates the Metreng, the 180 year cycle giving the complete Mewa cycle. Since a Metreng includes three sixty year cycles, the same combination of animal with element will occur three times but these differ in the Mewa associated with each.4 4 The year 1991 (Metal-Sheep with Mewa 9) appears in the first line of the third cycle of sixty years.

124

Characteristics of the Nine Numbers of the Mewa Cycle 4

9

2

3

5

7

8

1

6

MEWATABLE NUMBER 1

I

COLOUR

I

ELEMENT

WHITE

METAL (EARTH)

2

BLACK

WATER

3

BLUE

WATER

4

GREEN

WOOD (AIR)

5

YELLOW

EARTH

6

WHITE

METAL (EARTH)

7

RED

FIRE

8

WHITE

METAL (EARTH)

9

RED

FIRE

When consulting the calendar and making an astrological evalu­ ation of the day you can do two kinds of examination: the first, a general one, simply concerns the characteristics of the Mewa that falls on that day; while the second kind is individual and consists of looking at the relationship between the element of the ewa of one's year ofbirth with element of the Mewa of the day. 125

Significance of the Mewa

Mewa 1 One should bathe, carry out purifications, honour divinities, carry out ritual offerings. Negative for teaching small children to walk.

Mewa2 Good for magic rites, power, for warding off negative influences. One should avoid night travel, weddings and ceremonies.

Mewa3 Good for making offerings to water spirits and for all activities connected to water. Negative for weddings and cutting down trees.

Mewa4 Good for all medical activities. Negative for teaching children to walk or for taking them out of the house.

126

Mewa5 Good for all virtuous activities. Negative for buying a dog. One should not buy anything from a monastery or from priests.

Mewa6 Good for rituals to increase fortune and riches, for purification, baths, weddings, moving house and transport. Avoid places where people weep and do not provoke quarrels.

Mewa 7 Good for carrying out ritual offerings to the guardian spirits of a place. Negative for butchering animals, selling meat etc; negative also for military actions and banditry.

Mewa8 Good for weddings, purifications, baths and baptism. A void contact with dirty objects and avoid burning substances which give off an unpleasant smell because this can weaken the vital force of the individual.

Mewa9 Good for long life rites and rites for the increase of riches. If there is something to be taken this is a good day to take it. Negative for paying. If there have been losses this is a negative stgn.

127

Calculation of the Mew a of the Year of Birth In order to find the Mewa of your year ofbitih you need to count backwards the number of years of your age (using the Tibetan sys­ tem) starting with the number which refers to the current year in the Metreng table. For example: If the current year is (1991) Metal-Sheep of the third sixty years cycle, then its Mewa number is 9. A person of 16 will count 16 years back from Mewa 9 (under the Sheep column on the first line of the table with the third cycle of sixty years). The resulting Mewa num­ ber of his year ofbirth is 6 con·esponding to the column of the Dragon; the element of that year, as can be seen from the table, is Fire and so the person in question is Fire-Dragon.

How to Check the Mew a of Birth Against That of the Day In order to compare the Mewa ofbirth with that of the day, which is to be found in the corresponding place in the table, one needs to look at the four kinds of relationship between the elements which were explained above: mother, child, friend, enemy. For example: If the Mewa of birth is 6 and the Mewa of the day is 5, then you have to consider the relationship between Metal, which corresponds to 6, and Earth which corresponds to 5. Metal, element of the year of birth, is child to Earth, element of the Mewa of the day, and so from the Mewa calculation the day is a favourable one.

128

Final Considerations

The consultation of a particular date on the calendar and the cal­ culation of all the various aspects will result in a set of characteris­ tics which probably contradict each other. This should not be surprising since it is very rare that all the char­ acteristics are unequivocal. One should bear in mind certain general considerations which can aid an understanding and global evaluation of a date and its dominant characteristics. Firstly, in order to interpret the astrological condition of a par­ ticular day, one should look at the Minor Combination and secondly the Major Combination: these are the most important for a general evaluation. Secondly one should look at the position of the day and the per­ sonal constellations. It is worth remembering that generally the in­ dividual aspect of the day will prevail over the general aspect. Thus, if today I find the constellation of KEG is present (very unfavourable), this is more significant that the fact that the Minor and Major Combinations might be favourable and so it would be preferable if possible to put off carrying out actions of particular importance. Then even ifWednesday is my day ofSHED, and this is considered to be excellent for doing important business it is still possible that I will encounter obstacles should I conclude some deal. So one must always balance the aspect of the day and the con­ stellation of the individual with the general combination of day and constellation.

129

From considering these elements (Minor Combination, Major Combination and aspect of the day and the personal constellation) one can already get a fundamentally precise evaluation of the day in question (one still needs to check whether the combination of the day appears in the Particular Combinations). Next in importance is the consideration of the day according to the cycle of the twelve symbolic animals. The other aspects listed below are secondary but can be useful for identifying the characteristics of a particular date: 1. The position of the Mewa of the day in general and with re­

spect to the Mewa of one's birth year. 2. Significance of the constellation of the day. 3. The position of the day of the week (favourable or unfavour­

able for cetiain actions). 4. The relationship between the personal element and the ele­

ment of the day. 5. The position of the lunar date.

130

Index of Tibetan Words and Names

bon charog chidag chijor chizhin chorten

bon 11,12,13,68 bya rog 92 'chi bdag 90,94 'chi sbyor 97,98 byi bzhin 72,75 mchod rten 61,63,64,68

chi.idlen

mchu 38,48,73 bcud len 60

churned

chu smad 75

chu

chutod

chu stod 95

da

mda 91,113 mdos 67

do dod dorje drubjor di.id di.idgyal di.idnyi di.idtsi dug dung keg Go Gyal Gyaltsen gyukar

'dod 90, 94 rdo rje 90,93 'grub sbyor 28,98 bdud 29,80,81 bdud rgya1 97,99 bdud nyi 97,98 bdud rtsi 95 gdugs 90,93 mdung 91,95 keg 29,80,81,129 mgo 48,73 rgya1 48,73 rgyal mtshan 90,93 rgyu skar 19

jungtsi

'jig nyi 97,99 'byung rtsis 11,17,18,24,37,38,39,40,43,49,51, 53,78,85

jyinseg

sbyi sreg 61

kag

skag 73

kartsi

skar rtsis 11,17,18,23,24,37,40,78,85

jignyi

khyim

khyim 19

kunga

kun dga 27,92 skyes bdag 92

kyedag

131

la

bla 29,30, 79, 80, 81

lag

lag 73

lagsor

lag sor 74

langpo

glang po 91,95

menkhor

sme 'khor 13,14,26

metreng

sme phreng 13, 14,122,124

mewa

sme ba 13,15,16,25,26,30,121,122,124,125,126,

mezhi

me bzhi 74

mindrug

smin drug 48, 73

127, 128, 130

mithunnyi

mi mthun nyi 97,99

mitrodnyi

mi 'phrod nyi 97, 99

mo

mo 64, 66, 113

mondre

mon gre 75

mondru

mon gru 75

nabso

nags so 73

nagpa

nag pa 48,74

namdru

nam gru 75

narma

snar ma 73

non

snron 48

nub

snrubs 74

palbeu

dpa1be'u 90, 93

phel

'phel 91,96

phowa

'pho ba

rabjung

rab 'byung I 7

saga

sa ga 48, 74

sari

sa ri 74

sed

zad 91, 95

segjor

sreg sbyor 97,98

shang shung

zhang zhung

shed

gshed 29, 79,80,81,129

Shenrab Miwoche

gShen rab Mi bo che 12,122

12,16,24

si

sri 61, 62, 70, 105,112

sog

srog 29, 79, 80

Songtsen gampo

srong btsan sgam po 12,15

sor

zor 62, 67

sormedpa

zor med pa 62

tagmo

stag mo 91,95

ted

gtad 62,67

132

ten

brtan 91, 96

thakar

tha skar 48

thowa

tho ba 90,93

thu

mthu' 62,67

torma

gtor rna 63,67

tranye

bra nye 73

trashi dawa

bhra shis z1a ba 50

tre

gre 74

trodchen

'phrod chen 89

trodchung

'phrod chung 85

trog

grogs 88,91 90,94

trozhin

gro bzhin 48,75

trummed

khrums smad 75

trumtod

khrums stod 48,75

trub

grub

tsaton

rtsa bton 90, 94

tiijor

dus sbyor 19

tu1wa

dulba 92

91,95

tiinshing

gtun shing 91,95

tiiyug

dus dbyug 92

wang

dbang 80,81

wo

dbo 48,74

yang

g.yang 16,58, 61,63,103

yid

yid 90, 94

yo

g.yo 91,96

zhon

gzhon 90,92

133