Guiltier than I had known, far guiltier than I had thought–guilty of the evil of damning as guilt that which was my best.

I damned the fact that my mind and body were a unit, and that my body responded to the values of my mind.

I damned the fact that joy is the core of existence, the motive power of every loving being, that it is the need of one’s body as it is the goal of one’s spirit, that my body was not a weight of inanimate muscles, but an instrument able to give me an experience of superlative joy to unite my flesh and my spirit.

That capacity, which I damned as shameful, had left me indifferent to sluts, but gave me my one desire in answer to a woman’s greatness.

That desire, which I damned as obscene, did not come from the sight of her body, but from the knowledge that the lovely form I saw, did express the spirit I was seeing–it was not her body that I wanted, but her person.

To you, my sweet.

Twenty-seven years of age.

Progression analysis delivered by Bradley Naragon, Evolutionary Astrologer. Private correspondence. If he wishes me to remove this, I shall, but I consider it free advertisement for him. He’s excellent. Based in Olympia, Washington. Edited for clarity.

Chiron was the first of the ‘centaurs’ to be discovered in our solar system.

I get such a kick out of how astronomers, who disregard the validity of astrology without deliberation and careful examination, happen to be the naming body for objects discovered in our solar system. Why did they name this one Chiron and begin to name these bodies which primarily orbit between Saturn and Neptune in irregular orbits as centaurs?

I do know that they are classified as centaurs because scientists believe that they did not originate in our solar system; they have traveled from other parts of the galaxy and our visitors. And perhaps they will stay or travel on again. We don’t really know.

Chiron, as a centaur, has three primary stages in his life. There was the original injury-wound. Then, he self-healed. Re-emerging, he became a teacher to others on the wisdom of the cosmos, life, and healing.

When I approach Chiron in the birth chart I consider that within this symbol by house sign and aspect there lies deep wounds of the past and also the ‘recipe’ for healing.

Chironic healing, in this regard, embraces the concept which homeopathy works. Taking in the thing that causes harm can be the medicine one needs. Or, the poison is the antidote.

Paramahamsa Yogananda often talked about being much more appreciative of a scathing letter than a pile of flattery. For the former was a gift to learn and grow so much more, while flattery is at best a nice compliment, and at worst leads further into ego inflation. It is interesting in India how compliments are commonly withheld to those who are performing with excellence, while when one has floundered miserably, you are more likely to draw out compliments.

Anyway, Chiron is always both the wound and the healing.

Further information about the nature of the wounds and the healing path are revealed when we look at the planet which ‘rules’ Chiron.

For example, you have Chiron in Cancer in the 9th house. This would speak to a wound – emotional wounding wrapped up in insecurity around how you interpret and give meaning to the ‘clues’ of life that you witness around you every day.

This is ruled by your Moon. (Chiron in Cancer) The Moon also being in Cancer in the 9th house. This Moon speaks to you in this lifetime evolving an egocentric identity wherein you are secure entirely from within yourself about your own believes, interpretation of reality – all of which accumulates into your personally embraced ‘paradigm’ and path in life.

Now, when I began to look at your chart and think about your mother, I went directly to the ruler of your 4th house. Because Capricorn is on the cusp of your 4th house, immediately we go to Saturn in Capricorn in the 3rd house which is in a full phase opposition to Chiron in Cancer in the 9th.

The evolutionary intention of this symbol is for you to be secure (4th) in your own authority (Capricorn) of what you observe within your immediate environment (3rd) as reality and conditions present (Saturn in 3rd) and then form your own interpretation of what these facts add up to actually mean.

Enter Chiron in Cancer in the 9th house. So now, in the Evolutionary Astrology paradigm, we come to ask, why? Why would your soul choose to reincarnate with this mother in this lifetime? According to these symbols, this relationship would be an evolutionary catalyst which would allow you to come into your own authority regarding what you witness and the deeper meaning you come to understand by putting together these pieces.

The wound, as we can see, ties to issues of honesty and dishonesty linked to insecurities and lack of trust. (Moon and Chiron in Cancer in the 9th.)

Why would someone bend the truth and lie? Because they are insecure – that is what these symbols say.

So, the deeper meaning of this is calling you to be completely honest with yourself and trust yourself. What is the greatest thing one can overcome to learn this lesson? A dishonest mother who controls the environment, conversation, and available information (Saturn Cap 3rd as ruler of 4th) which undermines your own conclusions.

(In opposition to Chiron – a wound linked to your sense of security in what you understand; understanding is the 9th house.)

So, the medicine is in the wound from this point of view, as painful as that can be.

Add into this that Saturn is conjunct Neptune and we can see the symbolism of deception connected to information provided and/or withheld. Thus, in this symbol we have the depth of disillusionment which the truth emerging has led to.

How many times in your life have the words of your mother, spoken with parental authority (words – 3rd house; parental authority – Saturn Capricorn) actually been a smoke screen (Neptune) which has led you to relive an older past life wound (Chiron) of doubting your understanding and interpretation of what you not only observe but could actually prove with logic and reason? (Saturn in Capricorn in the 3rd is connected to deductive logical problem solving, scientific in nature.)

He could not have nailed it any more perfectly.


The scriptures indicate that in order for kundalini to achieve its final upward movement to sahasrara, it must first pierce through three major granthis (psychic knots). These are brahma granthi, vishnu granthi and rudra  granthi, situated in mooladhara, anahata and ajna chakras, respectively. Each granthi represents a particular state of consciousness, or attachment, which acts as an obstacle on the path to higher awareness.

1. Brahma granthi, situated in mooladhara chakra, symbolizes attachment to possessions — body, material objections, etc. It is associated with feelings of lethargy and ignorance.

2. Vishnu granthi, situated in anahata chakra, symbolizes attachment to people, including relatives and friends.

3. Rudra granthi, situated in ajna chakra, symbolizes attachment to psychic visions and powers (siddhis).

Kundalini cannot begin or continue to rise until the granthis are pierced or, in other words, attachment is broken.

Throughout the practice of moola bandha, the yogi attempts to reach the source, or ‘moola,’ of all creation. His goal is the complete restraint (bandha) of the patterns of consciousness (chitta), which include the mind (manas), intellect (buddhi) and the ego (ahamkara). Through controlled restraint, he achieves union with the flow of energy in the universe.

In the words of Wilhelm Reich: “Once we open up to the flow of the energy within our own body, we also open up to the flow of energy in the universe.”

For kundalini to rise, the body must be able to cope with its force and the nervous system must be strong. This is attained through yogic practice. When preparations are complete, kundalini will rise spontaneously of its own accord, liberating and expanding the consciousness. When you awaken your kundalini, you stand on the threshold of infinity.

Mooladhara chakra marks the interface between two modes of evolution, as it is the lowest chakra in man but the highest in animal. Man, therefore, stands one octave higher thna the animal.

By stimulating the chakra via the practice of moola bandha, we can raise ourselves higher again as the kundalini rises through the psychic centres, lifting our consciousness to the level of the divine.

Mooladhara chakra is the base chakra in man. It has, however, a direct link with ajna chakra situated in the midbrain.  Thus, by stimulating this centre, we also awaken our intuitive faculties associated with the third eye, the eye of intuition.

When we remember that it represents the instinctive, animalistic side of man, and that when man’s consciousness resides here he is unconscious of himself, then we can understand how an awakening in this chakra means an awakening of the individual to his instincts and animal propensities.

Animal consciousness is basically unconscious, as they are not aware, and do not know that they exist. Man, however, is able to know that he exists, and to experience the world at a conscious level, at least for brief periods of time. Those who are aware for longer periods are more evolved in terms of consciousness, and those who are constantly aware twenty-four hours a day have completed their human evolution and can exist as conscious entities without the need for physical bodies. This stage is called jivanmukta, and occurs when kundalini pierces sahasrara chakra.

By the practice of moola bandha the unconscious, instinctive, uncontrolled, selfish, viol;ent, animal propensities are transformed into intuiotion, control, selflessness, peace and divine qualities.

Moola bandha offers an infinitely powerful technique capable of breaking down the rigid barriers that have been built up in the mind over the years, thereby expelling deep unconscious conflicts and complexes that are not easily accessible to modern psychological techniques.

This is because of moola bandha’s action on mooladhara chakra, and the pranas of the body. Psychiatry, on the other hand, relies on drugs and other physical processes, or psychotherapy, which cannot get into the depths of the mind.

Even abreaction therapy could not help some people, such as severe depressives too inhibited to release the required amount of emotion to break up the depressive condition. Perhaps this was because these more severe and long-term conditions had become cemented into the body and mind and thus were no longer amenable to abreaction, because abreaction only allows free unconscious material to rise and be expelled, not concentrating on the physical aspect of anxiety.

Wilhelm Reich’s work with repressed sexual energy exemplifies the above concepts. He formulated the concept of ‘character armor,’ or muscle tension and posture rigidity, which he says makes itself felt as ‘character resistance’ — instinctual desires and defensive functions of the ego.
Character armor, for Reich, represented layers of defense mechanisms which had been psychosomatically transferred into the physical body and could be pictorially schematized similar to geological or archaeological stratification. As such it represented the ‘solidified history’ of the patient, the deeper tensions being the oldest.

Reich states that conflicts which have been active at a certain period of life always leave their traces in the character, in the form of physical and mental rigidity. Each conflict forms a layer in the individual’s character. Each of these layers in the character structure is a piece of life history which is preserved in another form, that is, physically, and is still active.

He demonstrated that by loosening up these layers, the old conflicts could — more or less easily — be revived. If the layers were particularly numerous and functioning automatically, if they formed a compact unit which was difficult to penetrate, they seemed like an ‘armor’ surrounding the living organism. The armor may be superficial or deep-lying, soft as a sponge or hard as nails. However, in each case its function was to protect against displeasure.


The technique of moola bandha had been a closely guarded secret for millenia. By contracting the mooladhara chakra we have a more powerful technique than all the modern psychological techniques put together. They look like child’s play compared with a technique offering infinite bliss, knowledge and enlightenment.

We have seen many cases of severe depression clear up quickly and without emotional or psychic trauma through the practice of moola bandha, even though the individuals concerned were close to suicide. They experienced old memories, emotions and experiences, but because of training in detached awareness, the memories passed into consciousness and out again, like bubbles floating harmlessly to the surface and bursting.

Although moola bandha is effective as a relaxation therapy technique, it is not primarily a physical practice. The physical contraction is merely a means to locate a psychic body component. Then the real work starts.

The unconscious mind is stimulated so that suppressed mental energy is allowed to surface into conscious awareness where we can deal with it through various yogic practices.

This release of emotional energy is called abreaction in modern psychological terminology, and was a technique propagated by Freud, Bruer, Brown and others. Freud discovered that remembering past dramas and memories was useless in the psychotherapeutic process unless emotional energy was released at the same time. This requires one to consciously relive an experience, thereby freeing one from dissipated and functional non-disintegrated energy that creates pain and suffering.

Abreactoin encourages the patient to emotionally relive or ‘abreact’ any terrifying or anxiety-provoking experiences which led to psychological disturbance and even breakdown. If the abreaction was successful, the effect was to stir up tense excitement in the nervous system, which often produced violent outbursts of emotion such as tears, anger, aggression, fear and laughter.

Moola bandha is nowhere near as violent a technique as drug abreaction, but it works on the same line at a more subtle level. The relaxation of the tension in the body allows suppressed energies to be released, bringing with them the conflicts and neuroses from the subconscious and unconscious depths, purifying body and mind. As a result we may experience styrange emotions, feelings and thoughts because of the practice, but these should be kept within perspective and realized to be manifestations of the cleansing process.

When the release of energy occurs through moola bandha, unconscious desires, anxieties and tensions surface. When this happens, the person, according to abreactive therapy, is encouraged to release the tension both emotionally and overtly. However, according to yoga, the release occurs through the practice of antar mouna — acting as a detached witness to all thoughts and emotion. Through mental and emotional arousal the mind is purged of unwanted stress and anxiety, and we feel cleansed, freed, revitalized.

If we imagine that our neuroses are fixed patterns of brain neurones and mental mechanisms which force us to react in predetermined ways, and therefore inappropriate to our environment, we can see how they destroy our lives. Usually the energy of these neuronal and mental circuits are outside the field of our awareness. Moola bandha and other energy-releasing techniques such as kunjal send the pranic energy directly to the brain and mind, increasing our circle of awareness, which naturally starts to include within it recognition of our neurotic patterns.

As soon as we start to become aware of ourselves, we can begin to change for the better. As a result of the elimination of mental and emotional problems, increased sensitivity is developed to one’s own internal and emotional environment. It is further heightened through practicing awareness. As sensitivity and awareness both expand, one’s internal vision is expanded, and in this way our mental problems can be solved as we can see the source or roots of the problems. Thus moola bandha is a means to cut the mental problems at the roots and so establish mental health and well-being.

Those who depart from the world without knowing who they are or what they truly desire have no freedom here or hereafter.

But those who leave here knowing who they are and what they truly desire have freedom everywhere, both in this world and in the next.


The universe is founded on two princples. One is rita, law, order, or regularity. Without it no scientific discovery would be possible; more importantly, no moral discovery would be possible. Human experience would have no meaning, for we would have no way to learn from our experiences.

The second principle is yajna, sacrifice. The universe, [the sages] tell us, runs on renunciation.  The most significant human action is the sacrifice of personal gain for the sake of something higher and holier.

If rita is the moral law, yajna is the human response to live in accordance with that law, taking nothing from life for oneself but everywhere seeking to give of oneself to life. Jesus was essentially describing rita when he said, “By the same measure you mete out to others, by that measure shal lit be meted out to you,” and yajna when he said, “Lay not up for yourselves treasures upon earth. . . . But seek first the kingdom of God and his righteousness, and all these things shall be added unto you.”

We can use things, but to be in harmony with the underlying laws of life we should never feel that they are really ours: as the Isha Upanishad so simply puts it, “Everything belongs to the Lord.”

This awareness leads to a profound peace, which the Chandogya conveys in one of the Upanishads’ most poignant images: “As a tethered bird flies this way and that, and comes to rest at last on its own perch, so the mind, tired of wandering about . . . settles down in the Self” (VI.8.2).

– Michael N. Nagler


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