Yes, that is correct. Although the general structure of calendars is more or less similar, several distinct calendar systems exist, each with its own specific calculation methods. The differences primarily concern how the start of the new year is determined and how "double months" are calculated; consequently, the beginning of the year does not always coincide across these different systems.
In general, several calendar systems can be distinguished. Regarding Tibet, one can mention:
- The Phugpa calendar. This is one of the primary standards for calendar calculations. Articles on the website provide examples of how to calculate Losar and other events. Unlike other calendars, it begins with the Month of the Dragon. This calendar—including certain specific features—is also used in Ladakh.
- Tsurphu calendar. The calendar is common in the Karma Kagyu lineage. It has been modified several times throughout its existence, presumably due to changes in calculation systems and the need to correct errors. Due to differences in the starting date of the calculations from the Gyalpo calendar, the New Year's celebrations do not always coincide.
- Gyalpo calendar. The Tibetan national calendar. It begins with the month of the Tiger, so the New Year's celebrations do not coincide with the Phugpa calendar.
- The Rebkong calendar. This can be described as a regional calendar associated with the Amdo province. The New Year is celebrated there one month earlier than Losar in the Gyalpo calendar. Texts regarding this tradition can be found on the website.
- The Sonam (peasant) calendar, which is linked to agriculture. The New Year celebration differs from that of the Gyalpo calendar by two months—specifically, it is celebrated two months earlier.
- The Kongpo calendar. This is a regional calendar for one of the areas in eastern Tibet. The New Year celebration is shifted back by three months compared to the Gyalpo calendar.
- The Jonang tradition calendar. This tradition also employs its own calculations, which I have not specifically studied.
- The Bon calendar. One of the main differences is that the New Year celebration falls one month earlier than in the Gyalpo calendar. Translations of astrological texts from this tradition are available on the website.
The Mongolian tradition of calendar calculation, known as *Zurkhai*, deserves special mention. Although the system is generally related to Tibetan calendars, it incorporates several innovations. A significant step taken in this calendar was the introduction of corrections based on geographical coordinates—a measure that reduces the errors and discrepancies often found in standard Tibetan calendars. Because the calculation method for intercalary months differs, the celebration of the New Year does not always coincide with that of Tibetan calendars. Calendars based on this system are also widely used in Buryatia and Tuva.
Indeed, Tibetan astrology involves calculating various characteristics associated with one’s birth, and *mewa* is one of them. It is generally understood that *mewa* signifies a kind of "karmic" or "innate" imprint with which we enter this life. Much of Tibetan astrology is rooted in the concept of predestination, though in its absolute form, such predestination hardly exists. After all, many things change—and lose their force—as we follow our spiritual path. Thus, one should approach such calculations with caution; astrology is not an absolute, final truth, but rather, in essence, a form of guidance.
There are nine *Meva* in total, each with its own characteristics: color, element, and direction. There are also descriptions that can indicate the nature of one's character, its strengths and weaknesses, and other attributes. Through this, we discover exactly what we "arrive in life with."
Calculating the *mewa* is both simple and complex. You can find the full mathematical method on the "Calculation of the characteristics of the year" page, which details how to determine these figures for a given year. However, it is important to remember that the start of the year in the Gregorian calendar does not align with that of the Tibetan calendar. If you were born early in the year, you need to know exactly when Losar was celebrated; you might need to base your calculation on the year prior to your actual birth year.
If manual calculation seems difficult (as it sometimes can be), you can simply calculate your birth data on another page: Birth characteristics. You need only enter a few parameters to instantly obtain your personal values, calculated in exact accordance with the Gyalpo calendar.
Each of the nine Mewa indicates a specific innate imprint with which a person enters life. Based on the fundamental *Jungtsi* astrological treatise, their brief characteristics are as follows:
* Mewa 1 (White) — The person fears impurity and has many thoughts, yet these thoughts are fleeting. They delight in movement and are subject to drastic fluctuations in fortune—ranging from abundance to total destitution.
* Mewa 2 (Black) — Gentle on the outside but rough on the inside; prone to sleeping for long periods. Possesses a powerful innate immunity against any external sorcery, and their mind is steadfast and "revolves of its own accord."
* Mewa 3 (Blue) — Associated with the lineage of Nagas, Rakshasas, or mountain spirits. Possesses a steadfast mind; is skilled at deception and prone to vanity. Despite great inner strength, often succumbs to laziness and accomplishes little of practical value.
* Mewa 4 (Green) — Possesses refined speech and great wisdom; intuitively wary of the anger of others, as well as of defilement and impurity. Has no inclination toward alcohol; if the mind is purified, capable of becoming a powerful mantra practitioner.
* Mewa 5 (Yellow) — Possesses a clear mind and is adept at calculations and record-keeping; enjoys traveling and changing locations. Material possessions may seem to "wither" in their hands, yet ultimately, such a person finds their own precious land.
* White Meva 6 — Outwardly gentle, yet inwardly very harsh and unyielding. Possesses great wisdom and a broad, visionary mind that brings renown. Never abandons personal goals, and others sincerely believe his words.
* Red Meva 7 — An impatient individual with a whirlwind of thoughts, yet incredibly skilled in conversation. Prone to conflict. His happiness and suffering, satisfaction and discontent, fluctuate like a blacksmith's bellows.
* Mewa 8 White — Possesses gentle speech and profound wisdom; outwardly patient and very deliberate in manner. Such a person has an aversion to impurity, recovers easily from illnesses, and will find happiness in old age.
* Mewa 9 Red — Arrives as a "son of wealth" and knows how to retain prosperity among people, yet is prone to greed and jealousy. Possesses many valuables in the first half of life, but few in later years.
Last time, we briefly discussed what this is all about and the traits and key characteristics a person might possess. Now, let’s look at some other characteristics.
Before we move on to those, however, it is worth noting that there are several calendars in Tibet; if we calculate our characteristics based on one of them, the results might not align with those derived from another. Therefore, it is important to understand exactly what we want to find out and which calendar is being used as the basis.
As previously mentioned, there are nine *Mewa* numbers; each provides a rough indication of a person's past incarnation (though I reiterate that this is only approximate), their potential characteristics or traits, their likely environment, and their overall "destiny." There can be differences in this regard between men and women.
To some extent, they may also indicate where a person is headed next... However, predestination and reality are somewhat different matters.
So, what are the key aspects of this "karmic passport"?
* White Mewa 1
* Origins and past life: A son banished from the gods of the Desire Realm. A stream of existence belonging to a person who believed in virtue.
* Surroundings (deities and spirits): Surrounded by Nagas, Men, and Marichi. Gongpo demons are attached to the household.
* Future destination: If virtuous deeds are performed, a human body will be attained. Otherwise, rebirth as a Yaksha or Teurang will follow.
* Mewa 2 Black
* Origin and past life: A son of demons who came from hell. In a past life, was born as a demon or a yaksha.
* Entourage (deities and spirits): Surrounded by demons and Drala.
* Destination: If virtuous deeds are performed in the future, will be born as a benevolent minister on the maternal side. Otherwise, will go to the realm of hungry ghosts.
* Mewa 3 Blue
* Origin and past life: A son of *senmo*, nagas, rakshasas, or *nyen*. In a past life, was born as a bull.
* Entourage (deities and spirits): Surrounded by nagas, rakshasas, Gongpo, and gods.
* Destination: If one strives in virtue in the future, will be born as a *rishi*. Otherwise, will be born as a swan.
* Mewa 4 (Green)
* Origin and past life: Son of a naga, or came from the realm of nagas. In a past life, was born as a naga or a swan.
* Surroundings (deities and spirits): Surrounded by nagas.
* Destination: If one casts aside the harmful and practices virtue in the future, one will be reborn with the capacity to recite mantras. Otherwise, one will be reborn as a naga or a crawling animal.
* Yellow Mewa 5
* Origins and past life: Son of local deities or brought by demons. In a past life, was born as a priest or a leader of people.
* Entourage (deities and spirits): Surrounded by the paternal grandfather deity and local (or national) deities.
* Future destination: If, in the future, one enters the gateway of virtue, one will be born into a human lineage. Otherwise, one will be born as a fish or a snake.
* Mewa 6 White
* Origins and past life: A son brought by the gods, Gongpo, and Drala. In a past life, he was born as a Bon-shen priest.
* Entourage (deities and spirits): Surrounded by gods and Drala.
* Future destination: If he engages in virtuous conduct in the future, he will be born in a pure realm as a rishi. Otherwise, he will face the prospect of being reborn as a Gongpo.
* Mewa 7 (Red)
* Origins and past life: A son of the Tsen spirits who believes in the "red drink." In a past life, he was born as an asura-demigod.
* Associates (deities and spirits): Keeps company and maintains friendships with Tsen spirits.
* Future destination: If you diligently practice virtue in the future, you will be born as a benevolent teacher worthy of offerings. Otherwise, you will become a Tsen spirit or a jackal.
* White Mewa 8
* Origin and past life: A son brought by the gods of Tushita. In a past life, he resided in that supreme abode.
* Entourage (deities and spirits): Surrounded by gods and gyalpos.
* Future destination: If he turns to virtue in the future, he will attain the body of a deity. Otherwise, he will be born as a young woman or a duck.
* Red Mewa 9
* Origin and past life: A son of wealth who came from the realm of the gods. Previously, he was born as a dog at the gate of a wealthy man.
* Entourage (deities and spirits): Surrounded by Tsen and Menmo spirits.
* Future destination: If he turns to virtue and perfect purity in the future, he will be born as a young woman or a wealthy person. Otherwise, he will take the form of an animal.