The manipulation of the animal signs, elements, parkhas, mewas, etc., takes considerable skill in calculation and even more expertise in interpretation. What results is a somewhat complex system that claims to explain the status quo, but, like its Western counterpart, allows so much interpretation that firm conclusions can seldom be drawn.
It has been the view of Western observers that the East has a tendency toward fatalism and resignation to what fate has delivered to them. For instance, many Tibetan lamas and teachers are not particularly interested in astrology, outside of using the lunar cycle to plan and time events. To the Buddhist mind, personality makeup is not of great importance. For, no matter what that makeup, good or bad, the remedy remains the same: mind practice of one form or another. In fact, throughout the East, there is little interest in personality psychology as there is in the West. Those in the East have no need to flirt with the deeper areas of the mind, but have long ago been introduced to them, and take them as a matter of course. Keep in mind that reincarnation is the accepted belief system in both India and Tibet and, for that matter, the greater part of the world. A key belief of theirs is continuity of consciousness.
In the West, the awareness of cycles is not self-evident to the majority. Astrologers attempt to bring it to the public's attention, yet society has not come to such a conclusion, much less pushed toward a solution. Buddhist countries, long trained in the analysis of emotions and desires, have little interest in reexamining emotional and personality issues, which have been clarified in ancient times. Instead, the interest in expanding the awareness of the person (happy or sad) beyond such personal issues, and focusing on the root of problems and sufferings is assumed, beginning in childhood.
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