by The Role of Elements in Tibetan Astrology
The presence of the fifth element in Tibetan and Chinese astrology often creates a sense of discomfort for Western astrologers. This discomfort arises from the idea that this additional element could undermine the established foundations of the traditional four elements. To understand the underlying principles of various astrological systems, we should consider the following points:
- Any symbolic system is inherently numerical, meaning it can be expressed through a series of natural numbers.
- Different numerical structures—essentially distinct ways of organising the relationships between numbers—contribute to the coherence of various astrological systems.
- An astrological system is considered organic and functional when its underlying numerical architecture reveals consistent relationships.
In this context, coherence is achieved through the catalytic function of the fifth element (Earth), which serves as a dynamic factor for change.
Chinese Contributions to Tibetan Astrology
When in early antiquity Fu Hsi ruled the world, he looked upward and contemplated the images of the heavens; he looked downward and contemplated the patterns on earth. He contemplated the markings of birds and beasts … He proceeded directly from himself and indirectly from objects. Thus he invented the eight trigrams.
— I Ching – translation R. Wilhelm – Princeton 1959, p. 238
This quotation, reminiscent of the teachings of Hermes Trismegistus, is attributed to Fu Hsi, the mythical first emperor who is said to have created the unbroken and broken lines before the Great Flood. Few fragmented legends about him have survived, worn by the passage of time, much like the wall decorations depicting him in the tombs of the Han dynasty, one of China’s oldest imperial dynasties.
Fu Hsi’s birth was miraculous; his mother conceived him after being fertilised by a stick floating on a river, while others say he saw a light in a swamp inhabited by dragons, and he himself bore the likeness of it. According to tradition, he was the creator of the eight trigrams scheme, which he developed by observing natural phenomena, numbers, and the five elements. This knowledge was derived from spots marked on the back of a theriomorphic animal that embodied both celestial and earthly virtues: the dragon-horse, which emerged from the waters of the Yellow River.
With his introduction of oracles and writing, this primordial ruler provided humanity with the keys to interpret and subjugate the world. These keys are found in the Ho t’u, or “Map of the Yellow River”.
The Ho t’u map illustrates the first ten numbers using white (yang, odd) and black (yin, even) dots.
The numbers are arranged in space according to pairs assigned to each cardinal point. Each pair contains one even and one odd number; the internal numbers are the first four numbers of the decimal series (1, 2, 3, 4), while the external numbers are 6 through 9.
These four pairs are congruent to the number 5: adding 5 to the internal numbers of each pair results in the external number. This indicates that number 5 is associated with the concept of Change, as it alters the polarity of the numbers to which it is added, allowing access to a new order of manifestation that is expressed by a higher series of numbers.
Number 5 holds a central position on the map, represented as a cross surrounded by a perimeter where pairs of 5s on the north and south sides total 10. Additionally, as a principle of change for the four pairs, it also transforms itself into 10, which symbolises the change cycle and the return to the origin.
The series of ten represents the entirety of the number sequence since all numbers in the natural series can be traced back to the first nine through theosophical addition. The number 10 signifies fulfilment, as it is the sum of the first and last numbers of the nine-number series (1 + 9 = 10, which further reduces to 1 + 0 = 1).
The Ho t’u associates the first five numbers with the Elements. In contrast, numbers above five are traditionally linked to the seasons, allowing for numerous correspondences and similarities between various regions of space and seasonal symbolism, much like in Western astrology. Each combination of an element, cardinal direction, number, and season holds complementary meanings. For instance, while Water flows and descends, Fire warms and rises. Similarly, Wood is vital and flexible, whereas Metal is inert and, once bent, does not return to its original shape. The qualities of change operate within the Earth, which serves as the central foundation that provides the essential substrate for the alchemy of yin and yang.
The Elements in Tibetan Astrology
Elements are the primary factor in Byung rtsis astrology. The Five Elements we consider—Wood, Fire, Earth, Metal, and Water—differ from those used in philosophical discussions and purification practices, which are typically represented as Space, Air, Water, Fire, and Earth. In tantric teachings, Space symbolises the potential for the manifestation of the other Elements.
As previously mentioned, Skar rtsis astrology includes four Elements, similar to those used in Western astrology. The table below (Table 1) outlines the correspondences between the Elements, their functions, and various attributions. It’s important to note that the sounds associated with Earth and Metal (the individual seed syllables) are the same, as Metal is regarded as a dense form of Earth.
Elements Attributions
In Byung rtsis astrology, the focus is not only on the elements themselves but also on their relationships. Below is a brief description of the characteristics associated with each element, which can help define the personality and demeanour of individuals born under its influence:
- Wood: This element signifies long life, beauty, and both physical and mental energy. Wood individuals exhibit flexibility but can also show instability. Their speech often comes out irregular, hoarse, and trembling, much like tea that cannot be poured from a teapot with a blocked spout.
- Fire: Fire represents strength, warmth, and instinct. Individuals of this element tend to speak in a hissing voice, with consonant sounds often escaping between their teeth.
- Earth: Earth signifies stability and concreteness. People of this element often compress or force their abdomen while breathing.
- Metal: This element embodies strength and a solid, direct spirit. When Metal individuals speak, the base of their tongue can block their throat, causing them to exhale through their nose, even when they sleep with their mouths open.
- Water: Water is associated with softness, fluidity, clairvoyance, sweetness, and emotionality. People of this element often have tight lips or a perpetual smile.
Relations between the Five Elements
In Byung rtsis astrology, as well as in Tibetan medicine, the Five Elements are categorised into four possible relationships: Mother, Son, Enemies (or Uncle), and Friends (or Nephew).
The traditional order of the Elements is based on the production relationship (Mother), which is considered the most favourable:
Wood is the mother of Fire, Fire is the mother of Earth, Earth is the mother of Metal, Metal is the mother of Water, and Water is the mother of Wood.
Conversely, the opposite order represents the Son relationship, which is seen as neutral:
Water is a child of Metal, Metal is a child of Earth, Earth is a child of Fire, Fire is a child of Wood, and Wood is a child of Water.
The antagonistic relationship, known as Enemies, is as follows:
Metal is the enemy of Wood; Wood is the enemy of Earth; Earth is the enemy of Water; Water is the enemy of Fire; Fire is the enemy of Metal.
Lastly, the Elements can also form friendly and beneficial relationships:
Fire is a friend of Water, Water is a friend of Earth, Earth is a friend of Wood, Wood is a friend of Metal, and Metal is a friend of Fire.
The relationships between Friends and Enemies are established by skipping an Element in the Mother’s sequence (for Friends) and the Son’s sequence (for Enemies).
Figure 1 illustrates these relationships; to interpret it, read the Elements in the direction of the arrows: the Son of Wood is Fire, the Son of Fire is Earth, and so forth.
Figure 2 illustrates the same relationship, where the outer and inner circles represent the directions of the Mother and the Son. The Mother of Fire corresponds to Wood, the Son of Earth relates to Metal, and so on. The arrows within the star indicate the relationships between Friend and Enemy; for example, Fire is a friend of Water, while Metal is an enemy of Wood.
You can perform this type of calculation using the fingers of your left hand (the right hand is reserved for transcribing the results).
- Starting from the thumb to the little finger, we associate each finger with an Element according to the order of the Son: Wood, Fire, Earth, Metal, and Water.
- Reading the Elements in reverse order (from the little finger to the thumb), we have the relationship of the Mother.
- We start with the Enemy relationship from the ring finger, skipping a finger each time (ring finger, thumb, middle finger, little finger, and index finger).
- For the Friend relationship, we start from the index in reverse order, following the sequence: index, little finger, middle finger, thumb, and ring finger.
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