Applications of Astrological Aspects in Zi Wei Dou Shu

Of the different schools systems applied, there is only the same Zi Wei Dou Shu chart that has been used (assuming if you only use the Lunar calendar, and not utilize others like Solar/ Seasonal Markers, etc to derive the chart). The miraculous thing about this one chart is the immense amount of information that can be gathered. And of all the different schools systems applied, there are even more myriad of styles that do not fall within the school syllables or practices, but could have made perfect and logical sense in the metaphysical manner. Some of the examples are astrological aspects. On some level, we have the San Fang Zi Zhen, that technically could be classified as ZWDS’s aspects features, but considering the great heritage in astrology of antiquity, it is unimaginable to see other of such features been downplayed or removed. Shen Sha stars are already been taken out one by one by many modern ZWDS practitioners/and Bazi schools, but many of such moves are done out of a certain modern impatient inconvenience, than the argument of their impracticality. Maybe at the end of the day, it is dependent on preference. Some may prefer minimalist approach, while others would like to see details in every possible angle. I belong to the latter obsessive compulsive category.

There are many perspectives to look at astrological aspects. While conventional astrology consider aspects largely from planetary perspective, ZWDS have more emphasis on house  (or in ZWDS term: palaces) as they are tied in closer to western astrology, than that of say between the planets and the ZWDS stars. The Guo Lao Xing Zhong influence over ZWDS is evident, but will have no use over the planets anymore, only with remnants of the archaic astrological practices (e.g. San Fang Si Zhen evident in ZWDS; sextiles hardly mentioned in ZWDS).

Conjunction is an exception to the rule, and it can only be vaguely represented in ZWDS by the appearance of dual Main Stars within the same palace, and cannot be determined by the calculation of 0-10 degrees differences due to the construction of the 12 houses within 30 degrees to one another. In this regard, the theories of dual Main Stars can only apply, and it is based on bringing two major characteristics into one palace. Semi-sextile represented in traditional astrology of 30 degrees precedence is superficially similar but conceptually quite different from Chinese astrology. The two closest uses are only Support/Flanking of subject palace in ZWDS and 三會 (San Hui) in Bazi. This “minor aspect” of semi-sextile is regarded as a “major powerful aspect” in Chinese metaphysics. The outcome is consensually agreed to be dependent on the fortune/misfortune from “neighbours” on subject in ZWDS, or the daymaster/useful gods in Bazi. San Hui is awkward on ZWDS chart for any relevant uses. Sextile of 60 degrees does not have apparent uses in ZWDS. The 3rd and 11th house (or palace) in this regard can only tie in suggestively, to the marriage concerns, particularly for female natives in ZWDS (different from 7th house opposition of western astrology).

Squares (90 degrees) is conceptually similar to the Chinese Metaphysics approach, but the peculiarity of the latter is that it is not always observed in the order of the Western Square. There are two theories that is derived from squares. One is that of 四正 (Si Zhen), and the other is the concept of 三刑 (San Xing). Si Zhen denotes the “cross” as the lattice of San Fang. Disturbance of this Si Zhen (e.g. transformers clash from San Fang) will break the lattice of San Fang, leading external influence to affect the self in ZWDS. San Xing in essence is similar to Squares; denoting tension between squared signs, but have major differences. San Xing denotes more specifically “punishment”, put into three categories (not always bullying) and it is divided into cluster of three branches not in same order of the Squares. E.g. Zi Mao punishment. You and Wu are not involved. Because on top of the San Xing, there is 4 自刑 (Zi Xing; self punishments) which includes You and Wu. In ZWDS, by looking at the punishment patterns, we can infer the dynamics in periods, or third party dynamics with native (e.g. Xu is Current Children Palace, Chou is Current Life Palace; Chou punish Xu leads to overconfidence in handling colleagues, hence ungrateful in a specific year).

Trine (relationships in 120 degrees) is conceptually similar to that of Chinese Metaphysics notion of 三合 (San He). Conceptually it signifies harmony. In the Zi Wei Dou Shu positioning, it represents the tri-concordant self 三方 (San Fang), and the very basis of reading. The expanded application derived from San He positioning and clustering and ZWDS can be seen in its elemental combinations. E.g.  Yin Wu and Xu combines to Fire. Native with Life Palace in this San He is more impulsive. Quincunx, involves 150 degrees to the 1-6th house and 1-8th house relationships, and usually denote integration and challenge. When we look at the Chinese metaphysical perspective, these are tied to some of the more important aspects to fate, which is Health, and Friends (the significance of this explained in earlier post), because the two main lines of fate are the Longevity Line and Success Line. Two Quincunx with one Sextile forms the Finger of God (Yod), which is usually a rare astrological aspect. In ZWDS, there is no apparent concept of Yod.

Opposition (relationships of 180 degrees) is theoretically similar in Chinese Metaphysics, especially Bazi. The opposition results in the concept of 六衝 (Liu Chong), which result in clashes of equal energy, and further concepts like 反吟 (Fan Yin; obliterate stem/branch clash). This opposition is seen quite differently on ZWDS chart. The opposites are of equal qualities (Life Palace opposite Travel Palace; both have similar Yin or Yang yet are further divided into Passive and Active). The clash is only activated by four transformer Hua Ji between opposite palaces.

Antiscia and contra-antiscia are not exactly aspects in the usual sense, but dated from much earlier astrological traditions. Both these concepts survive in Chinese astrology with the terms 六合 (Liu He) and 六害 (Liu Hai). In “The Prosperity Sigma”, I explained about “Cohesion Lu” and “Sabotage Lu” based on these very same premises. Liu He means 6 Covert Support, while Liu Hai means 6 Harm/Sabotage. While traditionally Liu He is seen as auspicious and Liu Hai as inauspicious, it is not always the case in ZWDS. In Liu He, the association of the two houses (e.g. Life in You, Health in Chen) has covert support to each other, but they are also tied together in a karmic sense. Meaning to say, if one palace is afflicted, the other will also get the effect in a hidden manner. Fortune or misfortune are determined by stars, transformers, stems, and more importantly, the combined element (e.g. Chen You combine to metal). Liu Hai is also tied in strongly between the palaces, only that benefics are sabotaged accordingly to the category of harm. E.g. Current Year Life Palace in Hai, Current Year Children Palace in Shen; with presences of malevolence and Jumen, these is classified as travelling harm and it may represent scandals and conflicts between native and colleagues).

For all of above, the usage of aspects ZWDS can extend to any applications that are associated with branches, for example, date selection, exploring dynamics with third party, and not just limited to the dynamics within the charts or periods. The above astrological aspects are however not common feature in Zi Wei Dou Shu. Even the dynamics of branches in Chinese Metaphysics like Liu He, San Xing, etc are seldom used in ZWDS. This will then really depend on whether the ZWDS practitioner see any practical reason to leave out these fundamental Chinese metaphysics concepts from the chart reading. And we have not even talked about the hidden stems in the branches and its possible usage in Zi Wei Dou Shu.