All the siu are divided into four groups:

The Eastern Palace which begins with Kio, includes siu 12, 13, 14, 15, 16, 17, and 18 and extends over 70° 50';

The Northern Palace, composed of siu 19, 20, 21, 22, 23, 24, 25 and extending over 101° 10';

The Western Palace, composed of siu 26, 27, 28, 1, 2, 3, and 4 covering 75° 40';

The Southern Palace, which covers thejm5, 6, 7, 8, 9, 10, 11, or 112° 20\

As may be seen, the Palaces bear the name of the opposite cardinal points. For us in the West the characteristic feature of spring is the position of the Sun at the vernal point, but for the Chinese the season is most clearly announced by the full Moon in the autumn equinox. This point of view may explain the importance of Lunar Astrology in general, and of Lunar eclipses in particular in the Celestial Empire.

Although the following belongs to the field of astronomy and not astrology, we should mention that the small palaces (spring and autumn) are in a proportion to the large palaces of 73 to 107 along the equator or 75 to 105 along the ecliptic, i.e., they reproduce exactly the ratio of longest day of the solstice to shortest night, as L. de Saussure has observed3.

Each of the cardinal palaces is symbolized by an animal and a color.

For spring, the Green Dragon;

For summer, the Red Bird;

For autumn, the White Tiger;

For winter, the Black Tortoise or the Dark Warrior.

Uranographically, the Dragon and the Tiger are merely Scorpio and Orion; the Bird and the Tortoise have no sidereal correspondences and both are thought to fill a large palace. No color or symbolic animal is attached to the central palace —polar region and symbol of the absolute, the metaphysical and initiatory center— because it represents the unformed world.

The concept of the five celestial palaces, which is represented on the earth by the Middle Empire surrounded by the four cardinal points, is the keystone of the Chinese Cosmology and Astrology. This idea may be expressed by the principle that each state is a complete image of the heavens, and although it is governed by some dominating planet and affinitive sign or other, in its parts a complete Zodiac can be found. France, for example, is undeniably under the dominant in fluence of the Signs Leo and Aries, but Paris is related to the sign Virgo, the Cote d'Azur to Gemini, etc. Le Zodzaque de Parts published in 1912 by V. Piobb in the "Annees psychiques et occultistes," gives a clear idea of this conception. This Zodiac represents the correspondences of different regions of Paris to different signs, showing that the peculiarities of one arondissement or another are in accord with the nature of the sign that corresponds to it.

Chinese Astrology, seeking to penetrate directly to the essence of things, deeply homogeneous and symbolic, considers the Universe, the State, and the Human Being as organic unities. The same key opens up the mystery of nature, determines the action of the emperor, and permits penetration of the human soul. This homogeneous conception obliges us to avoid becoming too involved with the system of unequal siuf because it would force us to explore the question of the palaces and even of the symbolism of fixed stars, of the dodecatomories and the zodiacal signs, —Chinese Astrology could be compared to a structure whose parts all touch and complete each other.

An example may give an idea of the interdependence of the different parts. The sign Aries bears the name Cock because this bird with its crow announces the sunrise and the birth of the day — which represents the vernal phase in the diurnal cycle. The character it imparts to those born under its influence is that of the Fighter. Mao is represented symbolically by an open door (at the springtime of life), while the autumnal equinox is a closed door. By analogy, the person designated by Mao cannot keep a secret, he can exteriorize easily and is characterized by all the analogies with an open door which lets the interior be seen. Contrarily, the closed door of the autumnal equinox makes the native reserved, able to hide his thoughts and conceal what goes on inside him.

To conclude these notes on the ancient Chinese system, we should add that it must have had a great importance in Astrology, but it is even more difficult to adapt to our Western astrological methods than the Hindu system, since our Astrology is zodiacal while the Chinese system is exclusively equatorial.

Although a practical application of it would meet with obstacles, and in any case we can by no means recommend it, nevertheless we felt it was necessary to describe this system in order to give an idea of all the problems of Lunar Astrology.

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