By Barbara Hand Clow
A nationally identified astrologer explores the relationship among non secular emergencies at age 30, forty, and 50 and key astrological passages of Saturn, Uranus, and Chiron. • offers strategies for guiding the kundalini strength published in the course of planetary passages for optimum own and psychic improvement. • contains charts for delivery years beginning in 1930 in order that readers can make certain the timing in their planetary passages. • by way of Barbara Hand Clow, writer of the bestselling Pleiadian Agenda (60,000 copies sold). Kundalini--the strength of eros that lies on the base of the spine--can be overwhelming as soon as activated. occasions of activation coincide with the main astrological passages of Saturn, Uranus, and Chiron in one's start chart and are frequently skilled as sessions of religious emergency, confusion, and imbalance.
In Liquid gentle of Sex, Barbara Hand Clow opens up new dimensions for knowing what happens in the course of those key lifestyles passages, which so much folks adventure 3 times in our lives. within the author's phrases, ''we form at age 30, we transform at age forty, and we transmute at age 50.'' concentrating on the transformation at age 40--the time of imbalance and non secular confusion sometimes called the ''midlife crisis''--she explores how kundalini power, the liquid mild of intercourse, might be creatively channeled through unblocking the chakras. providing potent tools for attaining actual, emotional, and religious development in this vital lifestyles passage, Liquid gentle of intercourse provides a roadmap for utilizing celestial cycles to navigate absolutely and productively in occasions of serious lifestyles switch.
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Extra resources for Liquid Light of Sex: Kundalini, Astrology, and the Key Life Transitions
1'~ The manifestation of a n entity in its own specific form is a fact a t one level of consciousness; it is real. ~~~ It is no morc or less real than the first. lJ4 Although the nature of the absolute is discovered a t a higher level of consciousness, nonetheless it presents itself to us directly in the specific form in which we perceive things; otherwise there would be no way in which we could penetrate from the level of appearing to that of its source and basis. Abhinava writes: Real is the entity (vastu) that appears in the moment of direct perception (sdk~dtkara),that is to say, within our experience of it.
This common basis is the most prominent member of the group; the appearance 'jar' is such in the example quoted above. Any one appearance in a cluster may assume a more important or subordinate role. "la$ While individual appearances d o not lose their separate identity (svarcpabheda) when they rest on a common basis, even so the padicealar object which appears ) an individual reality according to its own characteristics ( s v a l a k s a ~ ais in its own right. lW But when we perceive each particular constituent appearance separately, each assumes a separate fixed function.
In one sense, the object remains the same, but one or other of its constituent appearances comes to the fore according to the inclinations of the perceiver. From another point of view, we can say that the perceived object is different for each perceiver according to the difference in the prominent appearance manifest to him. Abhinava, citing as a n example a golden jar, illustrates how the same object appears differently to different perceivers according to the use they wish to make of it and to their state of mind: When a pe&on who is depressed and feels that there is nothing [of value for him in the world] sees the jar, he merely perceives the appearance 'exists' [in the form of the awareness that] 'it is'.