Seasonal Qi and Natal Judgment in Chinese Natal Astrology: A Ming Case Study

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

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

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

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

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

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

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

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

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

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

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

How might this nativity be interpreted using Western astrological methods? In future discussion, we shall examine the same chart from that perspective, highlighting the insights and differences revealed by Western techniques.

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