by The Tibetan way to Astrology
We establish ourselves mainly through the power of the set of causes and conditions and essential elements of practice: the image of the divine body, the sign of the divine mind, the recitations, purities, the calendar, astrology
padmasambhava – the necklace of visions 1
The Tibetan diaspora reflects Buddhism’s inherent tendency to spread beyond its original borders. Originating from India, the homeland of Buddha Sakyamuni, the teachings of the Enlightened One gained prominence and were often integrated with local cultures throughout Southeast Asia. This influence extended even to the distant Chinese Ch’an and Japanese Zen offshoots.
But in Tibet, we are witnessing a remarkable creative synthesis of its indigenous traditions, which originated in the ancient kingdom of Shang-Shung, alongside Buddhist scriptures introduced by Indian masters from the seventh century onward. This synthesis also incorporates elements from Chinese Ch’an, as well as teachings related to medicine and astrology from these regions. The significance of this convergence is profound, resulting in a unique vision of Buddhism that is deeply integrated into the existing Tibetan culture. The paths of Tantra (Transformation) and Atiyoga (Self-Liberation) exemplify the most authentic expressions of Buddhist spirituality that have emerged from this union. Within this framework, Tibetan astrology plays a crucial role, alongside medicine, rather than being a secondary concern.
According to Tibetan and Buddhist teachings, our external, objective vision comes from the light of consciousness, which organises phenomena based on both collective and individual models. However, because of the clouds of ignorance, humans often fail to experience the unified nature of this manifestation fully. Astrology, infused with Tibetan spirituality, serves as a catalyst that helps reintegrate an individual’s inner core with their external vision. This process aims to repair the disruptions in existential continuity that contribute to physical and psychological suffering. The essential nature that reveals itself to a seeking soul is a hierogamy between Heaven and Earth, between what is above and below, and between the observer and the observed. One significant difference is that the oral and written transmission of traditional Tibetan teachings has remained uninterrupted for thousands of years—a vast reservoir of knowledge that humanity cannot afford to ignore.
The close integration of astrology with various aspects of Tibetan life, both cultural and practical, may seem contradictory to those with a pragmatic mindset. It is hard for us to envision a doctor who uses astrology for diagnostic purposes while prescribing pills and mantras to rebalance energies quickly. However, the rich layers of meaning in astrological symbols create a connection between phenomena that do not have direct causal relationships, fostering an organic attitude filled with deep respect for life.
This does not mean we should deny the possibility of using astrology as a method for forecasting. Even in this context, we must remember that the goal is not to control one’s destiny, but to harmonise with it. Regardless of what the future may hold, understanding our potential destinies should not lead us to seek escape routes or illusions. Instead, it should encourage us to live fully. An anonymous poet beautifully said, “Yesterday is just a dream, tomorrow is merely a vision. But every day, when living perfectly, laughs at every sadness.”
This text is the result of reworking my report on Tibetan Astrology of the Elements for a conference edited by CIDA (Italian Centre of Astrology) and a series of my articles that appeared in some publications. Its realisation would not have been possible without the inspiration of Namkhai Norbu Rimpoche. His Tibetan Astrology teachings, given in a seminar held in Rome in 1978, are the cornerstone of this work.
A brief history
Tibetan astrology has two major branches: Byung Rtsis and Skar Rtsis. The first branch, Byung Rtsis, is primarily based on Chinese astrology and Bön, the Indigenous Tibetan tradition. The second branch, Skar Tsis, has Indian and Buddhist origins. While Skar Rtsis relies on the configurations of stars and planets, which are essential for compiling the calendar, Byung Rtsis focuses on the combination of the Elements that influence a person at birth and their relationship to the Elements of a specific present or future moment.
Many authors consider Tibetan astrology to be a system of synthesis. However, they often overlook the significant role of Tibetan spirituality in shaping a unique cosmogonic and astrological framework, possibly due to a lack of specific historical comparisons. The Shang-Shung kingdom, which existed many centuries before the establishment of the first Tibetan kingdom and the introduction of Buddhism in Tibet, significantly influenced Buddhism and the astrological teachings imported from China and India. In fact, certain aspects of Byung Rtsis astrology are clearly inspired by pre-Buddhist traditions.
Tibetan scholars confirm the existence of an astrological system dating back to the first Tibetan king, gNya khTri bstan po, in the 2nd century BC. This astrological tradition can be traced further back to gShen rab mi bo, a figure in Bön who is often compared to the Buddha in Buddhism. gShen rab mi bo was born about five centuries before Christ in western Tibet, near Mount Kailash, which is considered a sacred mountain by the Tibetans.
In 641 AD, the Chinese princess Kung-je married Srong-btsan-sgam-po, the king of Tibet, and brought a dowry that included “Jung Chi,” a treatise on astrology dating back to the 9th century BC. This astrological system was known as “nag rtsis,” or “black astrology,” because Chinese dignitaries and scholars predominantly wore black. It eventually supplanted the existing Bön astrology, and over time, the system became recognised as “Byung Rtsis.”
Astrology saw its most significant development in the eighth century, coinciding with the growth of Dharma and advancements in medicine. Scholars translated numerous Tibetan texts from Sanskrit, promoting overall doctrinal progress.
Astrology of the Elements
The term “Byung Rtsis” refers to the combination or calculation (rtsis) of the Elements (‘byung) in the Tibetan language. Here, ‘byung specifically indicates the Element, while the word “Khams” describes the condition or characteristic of that Element concerning an individual. The Elements are the fundamental or subtle constituents that give rise to the diverse interactions of causes and conditions through their combinations.
In this astrological system, five Elements are integrated with a cycle of twelve animals, similar to those used in Chinese astrology, creating a complete cycle of 60 years. Additionally, a magic square of nine numbers (sMe-ba) and a set of eight trigrams of Chinese origin (barka) are used as predictive tools.
The combination of the animal and Element for the year, month, day, and hour of birth, along with the Element associated with specific interpretative characteristics, helps create a profile that can be compared with the combinations of the present moment or a future date. This allows for forecasts regarding individual attributes.
While the method appears linear, it incorporates many complex details, which will be explored in the following chapters. In summary, in ‘byung rtsis astrology, the Elements and their combinations form the foundation of the entire system.
In addition to the possibility of forecasting, known as “skag rtsis,” we can use astrology as a synastry, assessing marital compatibility, family dynamics, the chance of having children, and how those children will grow up. This approach is called “pad rtsis,” meaning “marriage calculation.”
Additionally, “byung rtsis” techniques have applications in other areas, such as medicine and death. In this context, calculations concerning death aim to determine the appropriate timing for a funeral, which can influence the deceased’s impact on surviving relatives. Some schools of thought believe that the elements and combinations present at the time of death play a crucial role in the transmigration process.
Byung Rtsis‘ astrology operates on a system beyond predictive or diagnostic purposes. When the astrologer identifies an imbalance between a person’s birth combination and their current year, they promptly recommend an antidote to help counteract or prevent negative influences. These antidotes can include rituals such as Cidan, also known as Children’s Day, where gifts are given to children; honouring monks; saving animals from slaughter; alleviating the hardships faced by the poor; and constructing bridges to benefit those in need.
In more severe cases, where a person’s life may be at risk, a ritual called gto is performed. This involves creating a doll, which serves as a fetish representing the individual, and offering it to negative spirits to appease them. There are various specific rituals, each designed for particular circumstances.
Astrology of Constellations
Skar Rtsis astrology, which involves calculating constellations, is used to compile calendars. This cosmological system is broad and complex, and it also offers predictive applications. In this discussion, we will focus only on its origins and key features, including the use of four elements instead of the five elements found in Byung Rtsis astrology, as well as its interactions with the Tibetan calendar. It is essential to note that Skar Rtsis’ system is less popular and well-known than Byung Rtsis astrology.
The foundation of Skar Rtsis astrology lies in the Kalachakra Tantra, one of the highest expressions of Buddhist doctrine. This text, organised into three chapters, was first translated from Sanskrit into Tibetan in 1027 AD.
The first chapter, known as the Outer Kalachakra, primarily addresses the Buddhist cosmogonic system, astronomy, and the movements of stars and planets. The second chapter, called the Inner Kalachakra, delves into the study of chakras, which are the body’s energy points, as well as the energy channels and how the stars and planets influence these subtle elements of the body.
The final chapter, referred to as the Alternative Kalachakra, focuses on practices such as meditation, yogic techniques, empowerment methods, initiation, and the visualisation of deities (yidam).
The Outer Kalachakra explains, in detail and almost in scientific terms, the origins of astronomical phenomena such as eclipses and planetary motion. This understanding is so comprehensive that, even today, the Tibetan Medical and Astrological Institute in Dharamshala publishes the Tibetan Calendar annually based on this system. From an astrological perspective, the concept of Kalachakra aligns with Indian teachings. It includes the twelve houses, the five classical planets, the two luminaries (the Sun and Moon), and the fictitious points corresponding to the lunar Nodes, known in Sanskrit as Ketu and Rahu. Additionally, it incorporates the 28 constellations, or lunar mansions.
The Skar Rtsis system is used not only for personal divination but also in conjunction with the calendar to determine favourable times and places for activities such as planting crops. It can also be utilised to predict weather conditions or assess the fate of entire villages and regions. For these broader calculations, astrologers consider factors such as the relationship between the Moon and the Pleiades constellation (Tib. SMen-du’s) on the 15th day of the tenth month of the Tibetan calendar year.
- Giuseppe Baroetto – L’Insegnamento Esoterico di Padmasambhava (The Esoteric Teachings of Padmasambhava), p. 42 – Merigar 1990 ↩︎
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