In the West, divinatory systems are often criticized for challenging free will. The argument goes that if the future can be predicted, then there is no free will. Whatever decision is made, what is “written” will inevitably happen.

Here, we intentionally use the word “written,” considering the Arabic expression “maktub” (مكتوب), popularized by the Brazilian writer Paulo Coelho in his book “The Alchemist,” meaning “it is written,” with the connotation that free will counts for little or nothing in the outcome of situations since that outcome is, or may be, predetermined.

However, this is not the idea one gets when witnessing a current practitioner of astrology (Western) in action or even when consulting the oldest works of horoscopic astrology from classical Greece or the Middle Ages in Europe and the Middle East.

In either case, the forecasts have a probabilistic nature, indicating, for each area of life, the likelihood of certain results (positive or negative).

This is particularly evident in Chinese divinatory systems, including Bazi 八子, which expressly indicate what attitudes and paths should be followed to compensate for any deficiencies or imbalances in a person’s original “destiny” ming 命.

Now, if it is possible to compensate for the negative or undesirable aspects of the ming 命 under which one is born, then yes, free will is possible.

The “element” (or phase) huo 火, Fire, is associated with the idea of summer, although it does not represent that cosmic season concretely.

If Wood is the young yang principle, Fire is the already mature yang, hence more relaxed and communicative on the human plane.

However, Fire can manifest through two aspects, the yang aspect and the yin aspect, although both stem from the same raw material.

Yang Fire (bing 丙) is symbolized by the Sun, with all its capacity to shine and warm. Its power is obvious, as is its visibility. It makes a difference whenever it enters the scene.

In contrast, Yin Fire (ding 丁), symbolized by a Flame or by Moonlight, is the same brightness and emotional communication capacity but in a more intimate context.

The two manifestations (and their respective celestial stems) of the Fire “element” become more evident when they correspond to the Day Master (or “Personal Element”) of the person to whom the Bazi birth chart refers.

The Yin Yang polarity is dynamic by nature and evolves continuously and cyclically.

Time does not stop. When the Yin principle becomes clearly dominant, it automatically triggers the opposite principle, and Yang reacts, growing in response to the dominance of Yin.

Let’s apply this paradigm to the annual cycle of the four seasons according to the ancient Chinese solar calendar. Around December 20, during the moment known as the Winter Solstice (in the northern hemisphere), the Yin principle is at its maximum expression. It corresponds to the shui phase (水, “Water”) of the cycle of the five “elements” (or five phases). It also corresponds to the peak of one of the four cosmic seasons of the year, in this case, dongtian 冬天, usually translated as “winter”, although it does not match completely to what is understood as “winter” in the Western world. In this shui phase, the Yin principle is clearly dominant, but it is not alone.

Although it is true that in the first 45 days until the Winter Solstice, the Yin principle still grows, one also has to understand that in the exact moment of the solstice (although the Yin principle continues to be dominant), is when the Yang begins to grow.

So that, from around February 4, the cycle enters a new phase, which includes 45 days until the Spring Equinox (which occurs around March 21, in the northern hemisphere) and the 45 days that follow the equinox, forming, in their entirety, the phase known as mu 木, as well as the season chuntian (春天, “spring”). And the cycle continues through its five phases, which are closely linked to the four seasons of the year.

This same paradigm can be applied to the daily cycle of the 24 hours of each day, corresponding to the 12 Chinese hours.

The so-called “Five Factors” (which in technical language in Chinese are known as the “Ten Gods” shishen 十神) are the direct consequence of applying the principles of Generation and Control to the relationship between the Chinese “elements.”

For example, if we consider the Wood element as defining the basic energy of a person (because it is the Day Master of the Bazi birth chart), Wood then represents, for that same Day Master, the COMPANION factor, that is, all people in the same condition, including siblings, friends, colleagues, etc. In other words, when the Companion factor is present in the birth chart, it means that the person is not isolated and can be assisted and helped.

As for Fire, it is the element generated by the Wood Personal Element. Traditional Chinese literature calls it the “child element,” since Wood generates Fire, that is, this latter element “is born” from Wood. Fire represents the OUTPUT factor of Wood. It externalizes what the person has within themselves, that is, their talents, etc.

Earth is the element that Wood controls. It represents everything that the Wood Personal Element wants to control and conquer, their specific objectives, including financial ones, and all the efforts and focus that entails. This factor is generally known as WEALTH, although it does not necessarily imply financial gains.

The Wood Personal Element, in turn, is conquered by Metal. In this case, Metal corresponds to the element that controls (or tries to control) Wood. This relationship between the elements is somewhat ambiguous, as it can mean both an attitude or strategy of “submission” and, at the same time, a process of empowerment resulting from a special ability to deal with hierarchies and powers. This is the POWER factor.

Finally, the Wood Day Master is generated by Water, which is its mother element, meaning support and protection and corresponding to the RESOURCE factor.