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.

Announcement of Publication: Foundations of Traditional Natal Astrology


I am pleased to announce the publication of my new book, Foundations of Traditional Natal Astrology: A Practical Guide to Birth Chart Interpretation. This work presents a structured and disciplined introduction to the principles of natal astrology as transmitted through the classical Western tradition. It is written for students seeking clarity, coherence, and sound method in the interpretation of birth charts.

The book guides readers through the essential structural components of natal delineation. Each chapter addresses a fundamental element of chart judgment, including signs, planets, houses, rulers, and aspects, and demonstrates how these symbols operate together within an integrated interpretive framework. Emphasis is placed on practical application. The interpretive approach adopted in this work prioritizes judgment grounded in traditional symbolism. Rather than emphasizing psychological astrology, the focus remains on the assessment of concrete conditions and observable manifestations in the life of the native. Particular attention is given to planetary condition, rulership, and the principles of synthesis that allow multiple chart factors to be weighed coherently.

Real-life chart examples illustrate how planetary configurations manifest in lived experience. Through these examples, readers observe the consistent operation of astrological principles across different charts and learn how reliable methods lead to clear and grounded judgment in traditional practice.

Foundations of Traditional Natal Astrology is intended for those seeking a disciplined foundation in traditional natal astrology, as well as for experienced practitioners refining their judgment. It may be used for systematic study or consulted as a reference in ongoing practice. In either case, the book aims to cultivate coherent chart reading and disciplined judgment rooted in enduring principles.

The book is now available for purchase on Amazon (Paperback).
https://www.amazon.com/dp/9819452511

2026 Year of the Horse 丙午年 Fengshui DIY Guide

A new year is approaching, the 2026 Year of the Horse 丙午年. Like many other years, the arrival of a new year offers an opportunity for reflection upon one’s endeavors in the year just past, together with assessment and renewal in preparation for the year ahead. Reflection upon the past allows for refinement and improvement. Forward-looking evaluation enables prudent preparations through the knowledge of the 【Feng Shui Annual Nine Stars】, directed toward enhancing auspicious potentials and restraining harmful influences. In practice, this assessment is complemented by careful attention to the 【Annual Afflictions】, namely San Sha, Tai Sui, and Sui Po, which likewise exert a defining influence upon the year.

With a clear understanding of the specific annual influences and the directional placement of these stars and afflictions for 2026, appropriate measures may be applied to moderate malefic tendencies and reinforce benefic effects within the environment.

One important point requires attention. In the application of the Feng Shui Annual Nine Stars, 2026 Year of the Horse commences on 4 February 2026 at 4:03 a.m., corresponding to Li Chun, the Beginning of Spring, as determined by the Solar Calendar. This should not be confused with the Lunar New Year, which is calculated according to the Lunar Calendar.

To support your preparations, I have created the 【2026 Year of the Horse 丙午年 Fengshui DIY Guide】, written in a clear and accessible manner. Those who wish to receive the guide in PDF format may contact me by email.

On Restraint and Reverence in Times of Tragedy


On 26 November 2025, Hong Kong was struck by the tragic fire in Tai Po’s Wang Fuk Court, a calamity that has left many dead, injured, or still unaccounted for, while families remain in anguish as they wait for news of their loved ones. 

Even as rescue efforts continue and grief has scarcely begun to settle, social media across various platforms has already filled with commentaries, some appearing within hours or the very next day, that set forth metaphysical interpretations, offering Feng Shui or astrological reasoning as though the event were already distant and concluded, presenting these explanations in a lesson-giving manner even while the tragedy is still unfolding. Many speak with an air of authority, delivering their analyses with a detachment that overlooks the immediate grief surrounding them, as though the suffering of the present moment were merely the backdrop for a demonstration of skill. This is not to suggest that such insights lack value within the context of esoteric or metaphysical knowledge; rather, the concern lies in the timing and the manner in which they are offered.

It must be said that Feng Shui, divination, and astrology are all arts situated within the broader field of metaphysics. From an astrological perspective, these disciplines fall chiefly under the Twelfth House and, secondarily, under the Ninth. Yet anyone advancing in the metaphysical field of the Twelfth House must remember its fuller meanings, among them compassion and empathy. Likewise, those devoted to the Ninth House in their pursuit of higher understanding must take care not to become so fixated on intellectual certainty or the rational search for meaning that they forget the moral obligations that accompany such knowledge. The Twelfth and the Ninth form a square in their traditional relationship, which serves as a reminder that one should be mindful not to allow the quest for esoteric insight to obscure ethical responsibilities, nor permit the pursuit of supposed truth to suppress compassion. There are boundaries that should not be crossed, even in the pursuit of knowledge or attention, for those who engage in these arts also assume the obligations inherent in the Twelfth and Ninth Houses.

In times such as these, one ought to reflect with care upon what may rightly be spoken, when it may be spoken, and in what setting. It is worth recalling why the Sun resonates with the Ninth House and Saturn with the Twelfth, for these associations point toward moral clarity, spiritual discipline, and the sobriety of inward reflection.