As with my most recent article, this one is also a segment of the larger text I have been working on these past months. It is not entirely finished, and is here given more as a rough draft than a finished product. However, I believe that the information given is important enough to any aspiring magician to warrant being released as soon as possible. That said, I have submitted it here to keep a flow of magic articles, and as always, to educate those willing to learn. There may be several references to previous chapters of the book in this article, but most of the theories being referred to can be found in at least one of my other miscellaneous writings. With that said, I hope you enjoy the presented work.
The Occult Anatomy of the Human Being
Having now discussed the basic idea of the microcosmic/macrocosmic relationship, let us now go into further detail and dissect this microcosm within the magician.
As has been expounded, the microcosm of the human soul is composed of virtues and energies found throughout the entirety of the macrocosm, reaching as low as the demons of Hell and as high as God Himself, as given by the hermetic maxim:
“[The magician] stands with his feet in Hell and with his head in Heaven.”
To keep in harmony with my past writings, I shall here utilize the elemental template to outline the basic forces and virtues of the magician’s spiritual body, as opposed to the Zodiacal or Qaballistic templates. Apart from being more organized than the latter, I believe the elemental template provides an efficient explanation of these inner virtues referred to as the occult anatomy of man while keeping things simple enough to be understood by the common reader.
The occult anatomy deals principally with the arrangement of eight forces within the spiritual body: vayu, tejas, apas, prithivi, akasha, electric, magnetic and tetrapolar. If you have read some of my earlier works, particularly “Treatise on Elemental Magic,” you will know that vayu, tejas, apas, prithivi and akasha are the tattvas attributed respectively to air, fire, water, earth and “spirit.” To remind, the distinction between the tattvas and the elements themselves is that a tattva is the etheric quintessence of an element; it is the fluid substance which the magician works with as energy. This key idea must be memorized, for it decides the effectiveness of elemental magic. When one says “fire” instead of “tejas,” he designates all the associations and occult correspondences of that element, but not the actual celestial substance which the magician works with, and which contains all the virtues of that element. To have a “fiery” character is to be outgoing, aggressive, spasmodic and engulfing in your presence and attitude, but to actually invoke a fiery character is to call into yourself an amount of tejas powerful enough to displace its usual balance by apas, the watery principle. Once this can be done, that same force can be directed as a fluid to create the same disposition in others, or can be manipulated in such a way as to instill a particular dominant quality (such as heat) into an entire room. The limits are set only by understanding and practice.
The human being is then, from an occult perspective, made up of specific quantities of the four active tattvas, which act as decisive factors in the proper arrangement of magnetic and electric forces within the body, thus determining both physical and spiritual health. These first four active factors are maintained by a fifth passive agent known as the akasha, and the final two active factors are maintained by a third passive factor known as the tetrapolar magnet. Such is the thesis of occult anatomy.
As anatomy is the study of the placement of parts of the body, so does occult anatomy designate certain parts of the spiritual composition to certain parts of the physical body, in so far as the body is the vessel as well as the image of principles within the soul. The occult virtues of the elements with their active and passive qualities have been associated with parts of the body which most readily comply to the nature of that element.
The most dominant aspects of these associations should be readily known by those who have ever practiced ritual work or studied the dynamics of such systems as that of the Golden Dawn. The volition of the magician, especially when cultivated, is the property of fire, and therefore fire is seated in the head with the brain, which is the physical component of the inner will. This differs slightly from the Golden Dawn association, particularly that of Regardie, who places air as having its center in the head, but aligns with the instructions of The Emerald Tablet, the Corpus Hermetica, Eliphas Levi (to some varying degree) and the hermetic works of the magus Franz Bardon. Therein as the latter works deal almost strictly with hermetic science in its pure format without the commingling of more modernized philosophies, we shall place fire in the head as well. I believe that with practice and experience, the reader may also come to this conclusion and see why it is the most correct one. Fire also represents the life-spark, or that animating principle brought to the body via the soul, which in turn was taken from the animating power of the Celestial Fire, as Agrippa testifies alongside the platonic philosophers.
As most agree with the placement of fire in the head region, we move on to vayu, or the air element, and find a slightly more difficult placement. The association of the airy principle with psychic ability, and therefore with the mind and its necessary acuity, has caused it to be placed in the head by some of the most notable occultists of our era, Regardie and Crowley amongst them. The cause of this is likely to be found in the mixed philosophies of the Golden Dawn, which by the time of Regradie’s education had already become a melting pot of many occult philosophies. The result is that certain base pagan associations became interwoven with the more refined Egyptian, Indian and Greek associations, and so confusion came about that is still present in many places today. Indeed if you search through the internet right now and look for the associations of air, you will likely find it as being located in the head, attached to volition in fire’s place. However, the volition, most especially the honed willpower of the magician, bears little semblance to any of the orthodox associations of the air element. It is not passive or intermediary, but instead the direct advancement of the inner volition as it emerges from the soul (the higher or the lower depends on the person). Likewise willpower is not “blown around,” as the metaphor would go, nor is it manipulated or bent. Instead it is the source of motive, the emanation of which causes change in the world with an efficiency determined by its medium, as it is not a medium itself. This is a quality most aggressively fiery, and more detail of this nature is given in my work entitled “A Treatise on Elemental Magic.” So we place air in the chest, starting at the diaphragm and rising up to the point midway up the throat that is marked by the axis of the Second Sphere of Light as found in the Middle Pillar Rite.
Here do the airy operations take place: oxygen is taken into the body and held by the lungs, where it is processed and sent throughout the body to provide energy, both physical and spiritual. In this the lungs fulfill a basic principle of the air element: the mediumistic quality, as the lungs serve as a medium by which means oxygen is conveyed to the rest of the body. Furthermore, the lungs also act as an extractor for the used and toxic carbon dioxide which comes about as the result of used oxygen, and so not only act as mediums between oxygen and the body, but also between the body and the surrounding environment. In both cases the lungs receive a quality: in the former a quality of health, and in the latter a quality of destruction. After receiving, they also activate themselves, and so can not be placed as receptive organs entirely, but also as important transmutation devices. Viewed from an occult perspective, it should be obvious why the entire region of the lungs must be placed with the air element. The region of the air element continues to extend, through the shoulders and arms down to the hands and fingers as well, and this is fitting, for the fingers are the symbols of “touch,” and that is precisely what the ether of vayu represents, as one translation of the word itself is indeed “touch.”
The third elemental association for the occult anatomy of man is the tattva of Apas, or the essence of the water element, placed in the stomach. The base for its collection is at the place familiar to some as the Muladhara or Tan-Tien, or to other occultists perhaps as the fourth sphere of the Middle Pillar. It rises from that point below the navel up to the diaphragm, where water evaporates into the air before its primordial ascension back to the creative fire. Here do certain watery operations take place: it is the area of the stomach, which receives the food given to it from above, and their breaks it down into the many components necessary for the sustenance of the human organism. Herein already have three principles of water, both active and passive, been given: it is receptive, it supplies nourishment, and it is capable of decaying that which is placed into it, breaking it down into smaller components. In synchrony with these physical operations is the Apas ether placed, the “belly” of occult virtues whereby the fetal baby receives the properties of his very soul through the umbilical of the many forces necessary.
As with all elemental procedures, should one desire to work with Apas in his magic, he must first master its presence within his own being. When working with this ether the magician will notice that it has a certain “icy” feel to it, as if it were a cold but gelatinous fluid, and this is indeed the case. In the elemental meditations provided in my Treatise on Elemental Magic, the aspirant learns to associate this feeling with that region, activating the latent powers of that ether. The significance of Apas in this respect is that once one has come to this point in his training, he has come to understand both the electric properties of fire and the magnetic properties of water. United, these two forces allow the magician to manipulate the electromagnetic balances within his own being, and so the true ability to heal one’s self emerges. This, however, shall be dealt with in a later chapter more fully.
The final elemental placement within the body is that of the tattva Prithivi, the essence of the earth element. It is placed in the entire lower region, occupying the space from fourth sphere all the way down to the bottom of the feet, and if we must be specific, slightly further down beneath them. Of course it is no mystery that the earth element is placed in the part of the body closest to contact with the earth itself.
Prithivi, unlike our other energies thus far, has a twofold representation and presence within the human body. Most prominent is its presence in the lowest region of the human body, wherein it roots the spiritual body to the earth and helps ground our constant generation and supply of energy. Of secondary importance however is its presence throughout the skin of the entire body, and so prithivi realistically covers our being as a thin film. Just as there is a difference in location between these two facilitations of prithivi, so is their a difference in virtues. Prithivi located in the lowest regions of the body (from the hips downwards) has a grounding virtue, and a feeling of severe weight when worked with from the beginning. Prithivi as a sheath inherent in the skin that encases the body, however, is the occult prithivi studied by hermetic scientists as the tetrapolar magnet. That is to say, within it is to be found the charges and properties of the other three elements in one form or another. Likewise, it exists as the grounds upon which the other three elements find a place to manifest, and so also here, for as it is the physical component of flesh it provides the stage within which the elements may operate physical purposes. As without the presence of this vital property we would not exist physically, neither without this manifestation of earth could the manifestations of the other three elements occur.
With these four tattvas concerned, we may move on to a 5th which is truly only symbolically depicted within our body: akasha. Akasha is the spirit principle, and in the body it functions as a component of the LVX, allowing what small segments of the Light Ether are to be found within the individual, as well as aiding the circulation of the Chemical and Life ethers, all of which shall be discussed shortly. Akasha is represented by the blood which courses through the veins of the physical human organism, and so it may be said that without its presence none of the other elemental organs could function at all, and the individual would invariably cease to exist. For this reason it is said that a spiritual part of a parent tends to be passed down from parent to child. The Akasha plays a sort of organizational role in the occult anatomy, acting as a sort of “supervisor” if the word is allowed. To briefly list some of the more dominant affairs of this tattva, Akasha does the following:
• Acts as a medium for the passage of the Light Ether into the soul, and also as an instrument of communication between the soul and the mind.
• Regulates the flow and operations of the Chemical Ether, thus sustaining in place the Life Ether.
• Is the foundational principle upon which the presence of the other four elements is built. As the Akasha contains the seminal virtues of the other elements within its own design, it is also the first essence planted into the fetus.
• In the case of generational pacts, blessings or curses, the akasha is what carries the effect from parent to child, as components of the akasha in a given individual are indeed inherited from the parents.
• Acts as a sort of spiritual “immune system,” working in conjunction with Prithivi to regular interaction with external energies.
As it is incredibly important for the magician to have healthy and pure akasha flowing through him, it is fortunate that every act of spiritual or magical exercise naturally strengthens the akasha principle within the student. One will find that this is not so with the other tattvas within him, and so by simple practice and exercise alone a magician may come to exercise certain magical prowess, as the akasha will enhance circulation of occult energies throughout the body. However, it is the ignorance of the proper way to maintain and enhance the other four tattvas within the body that ultimately puts a sort of cap on the progress and advancement of the magician. Therein, as the average magician in today’s circulation is only exercising 1/5th of his occult body, and therein only achieving 1/5th of his potential, it is no wonder that there are so few magicians who can actually operate magic to any significant extent. It becomes easy to see why magic has taken such a heavy stain to its reputation.
Though the elements appear segmented to their specific locations in the descriptions I’ve given, one must realize that necessarily this is not the case, and that as there is electric and magnetic aspects of each force so is there the presence of each element within another. In the head, therefore, we have the dominant principle of fire. However, we can not rule out the presence of air in the process of communication, earth in manifestation or water in fluidity of thought. Each of these elements within the head region have their own specific electromagnetic qualities about them, and so the virtues and properties of the elements become many times compounded within a specific region. Such is the interaction of the elements within the being of the magician.
Related to the subject of Occult Anatomy is Occult Health, as the maintenance of the components of the former alone can lead to actually possessing the latter. As has been stressed by many authors and authorities of the subject, spiritual health is directly related to your physical health in one manner of another, due to the necessary interactions of all your bodies to create one complete being. To this, a note must be said that most people are not healthy in the occult sense of the term, and are therefore still prone to sicknesses or failings of the body which are not related to or resultant from magic operations. When one feels a headache, to use a common example, there is an imbalance on the spiritual level as well. This is not necessarily the touchy-feely list of cliché’s which the New Age movement has come to make inner healing associated with (and so has true holistic healing all but died), but instead the imbalance is an energetic one of twofold origin: electromagnetic balance and tattvic harmony.
Electromagnetic imbalance is the single most common and, fortunately, most easily adjusted cause of various aches and pains which people report dealing with on an almost daily basis. This is caused by either the electric or magnetic property of a given area of the body being out of synch with its counterpart. So, for example, in the head the forehead is electric, the back and left sides are magnetic, and the right side along with the middle of the skull are electric. If there is an excess of the fire dominance in the head, then the magnetic properties of the left side and back of the head may be warped into an electromagnetism, and so displaced by some notable degree from their innate positions. Likewise if one has been too receptive lately, simply copying ideas from whatever source may be provided without generating too many of his own, then the electric property of the center of the skull may become magnetically influenced and thrown out of equilibrium, causing various difficulties in that area. If there is too much magnetism in one area, then it must be balanced out by placing the proper hand over the proper area, and exerting the necessary force. For the sake of illustration, if the front of the head is in pain, which usually means the right side is as well, then there is either too much or too little of the electrical force in this area. If there is too little, in accordance to the healer’s diagnosis, then if the healer is right handed he shall place his left hand over the forehead and his right hand over the back-left side of the head. Once done, the magician would exert his own control over polarity through the poles of his hands, the magnetic fluid being exerted from his left and the electric from his right. As in polarity opposites attract, the magnetic fluid exerted on the forehead will draw to it what bits of the electric fluid within the head have been displaced, returning them to their proper origin. This will be complimented by the electric fluid sent out from the right hand of the healer, which shall push excess electric fluid within the magnetic regions of the head towards the magnetic fluid exerted by the left hand. The electromagnetic fluids of the patient’s head will then be set back into equilibrium with one another, and in most cases the problem will subside (this operation is repeated as necessary). This seems somewhat complex at the moment, and it will obtain more detailed consideration in the fourth part of this work. In the mean time it has only been used as an illustration of how the occult anatomy functions in respect to the electromagnetic fluids. As we now know what the properties are of the head region, let us look at the electromagnetic anatomy of the main parts of the body altogether.The electromagnetic equilibrium of a right-handed person
The Head: The forepart, center and right side of the head are electric. The left and back sides are magnetic.
The Eyes: The forepart and back are neutral. Both the right and left sides are electric, and the middle is magnetic, especially the lens.
The Ears: The area surrounding the whole that is actually the ear canal is neutral. The back part of the canal, including the eardrum, is magnetic. The area between the outer entrance and the back of the canal is neutral as well. The fleshy area of the outer ear is electric (the body part that is commonly called the ear). The right ear is naturally more electric than the left, and the left more magnetic than the right.
Mouth and Tongue: The front of the mouth and tip of the tongue are both neutral, as is the entrance to the esophagus. Both the right and left sides are neutral, with the center and most of the tongue being magnetic.
The Neck: The forepart, back and left sides are magnetic. The right side and the inside are electric (property of the vocal cords in particular).
The Chest: Forepart is electromagnetic. The back and the right side are both electric. The left side and inside are neutral. Note that the “chest” region is considered to be the actual cage of the chest, not extending as far as the shoulders. The lungs are considered “inside”, and are therefore dominantly neutral. However, the right lung is more responsive to the electric current. The heart is electromagnetic, but unless the magician is particularly advanced and knows with certainty all its properties, should never be tampered with.
The Abdomen: Forepart and right side are electric. The back, left and inside are magnetic.
The Hands: The palm is neutral, as is the back. The left is magnetic, the right is electric, and the inside is neutral. The left hand is naturally more magnetic, as the right is more electric. The basic electromagnetic composition of each hand remains essentially identical to the other, however.
The Fingers: Foreparts and backs are neutral, left and right sides are both electric. The inside is neutral.
The Feet: Forepart and back is neutral, as is the inside. The right and right sides are both electric.
The Male Genitals: The forepart is electric. The back, left and right sides are all neutral. The inside is magnetic.
The Female Genitals: Forepart is magnetic. The back, right and left sides are neutral. The inside is electric.
This chart consists of three sources: Initiation into Hermetics by Franz Bardon, my own experience as an active healer for several years, and discussions with other hermetic healers. When reviewing Bardon’s list in Initiation into Hermetics, around which the given list has been structured, it occurred to me that there was a certain incongruence between my own practices and the positions given by Bardon. This issue was resolved, however, upon a certain realization: that when Bardon provides his list, he does so from the point of view of the healer as opposed to the client. Therein the client’s “left” is the healer’s “right,” and this I believe has caused a great deal of confusion amongst students. With the given list I hope to have somewhat remedied this problem.
Apart from these specific regions, there is also a north and south polar magnetism which is operated by the tension created via the Kether sphere upon the Malkuth sphere of the middle pillar. This middle pillar is one of the three pillars of the Otz Chiim, or theoretical Tree of Life, and is seen to be analogous with the composition of the magician. Its presence in the being of the magician is quite parallel with the model of the chakras, and they may in fact be used interchangeably with equal results. None the less we will here only use the terminology of the middle pillar due to its placement in western esotericism.
Keeping in the frame of occult anatomy, these can be properly viewed as the organs of the spiritual body. Therein understanding their placements and functions within all three levels of one’s being is imperative in having a complete knowledge of the spiritual body’s operations and maintenance. This knowledge is in turn absolutely necessary should one ever desire to be a healer, which all hermetic students should. Healing is after all, the magician knows, a process which can take place on three levels simultaneously and which can become an instrument of the greatest good. Indeed should one ever be asked of the nature of his occult studies, “Profess only to be a healer” Regardie warns.
The Crown, or Kether, is placed above the head of the individual and is referred to often as the Coronal Sphere. It is the conduit which channels the celestial energies into the central pillar, where they are then dispersed throughout all levels of the magician’s being; its current is that of AHIH, or “Ehieh”. Kether is the God-mind or Christ Consciousness key, and rules entirely over the soul as well as the functions of the descending four spheres of the middle pillar. For those familiar with the ethers, which will be discussed later for those who are not, it is the entry point for the data transmitted via the Light Ether and therein also the mechanism for communication and interaction with the divine. The polar health of both this sphere and the bottom sphere Malkuth is paramount in determining the health, power and activity of the three spheres between, as the reflection of one upon the other establishes the tension which holds in place the middle pillar.
Descending down the pillar, the second sphere is located in the center of the throat. Its current is that of the name YHVH ALHIM, or Yehova Elohim. As the Coronal Sphere was the Kether of the Middle Pillar, this second sphere is Da’ath. The size of the sphere, when healthy, expands out to encompass the entire throat and most of the face up to about the eyes. Downwards it expands to the very bottom of the throat at the collar bone. It has a tension with the Coronal Sphere which stimulates via an energetic field the regions of the eyes and lower forehead, and so such abilities as etheric sight can only develop if these two spheres are in tune to one another.
The third sphere down this column is located at the sternum, and is charged by the current of the vibratory YHVH ALOAH ve-DAATH, or Yehova Eloah ve-Daath. It is in magnetism with the first and second spheres naturally, and its health is usually determined by the presence of the elemental vayu essence in the chest and diaphragm region. When healthy it extends to encompass most of the upper chest up to about an inch or two below the collar bone, and expands downwards towards an area one or two inches above the navel. Qaballistically this is the sphere of Tiphareth, divine beauty, and so its parallel with the heart chakra Anahat in eastern ideology is rather fitting. Being the center of the middle pillar it feels the tension of the upper two spheres as well as the weight of the lower two, making its health of particular importance to the quality of the entire pillar.
The fourth sphere down the pillar has its center point approximately three inches below the navel, and is the well known Muldhara or Tan Tien of the eastern practices. The current by which it is charged resonates with the divine name Shaddai El Chai, and on the Otz Chiim it is the sephiroth Yesod. To understand the nature of this sphere, and of Muldhara, one must simply understand the transitory nature of Yesod. Positioned as the summation of the higher spheres Netzach and Hod, it is the generative and formative principle the result of which is Malkuth the material world. Simply put, Yesod represents the Astral Plane; a point of existence where the incorporeal is transmuted into the corporeal, where thought becomes energy in nature. In the body, it serves as the motor of sorts for the flow of the vital force through the body, in a manner similar to the heart and blood. A common misconception is that this is where vital force is stored, and this is not accurate: it is simply an illusion given by the understanding that vital force can indeed be called out from this point of the pillar. In occultism it is seen as the medium by which means vital force travels from the spirit into the body, the spirit in itself being connected to a supply of LVX congruous to its own maturity. Therein as the astral plane serves as the transitive that passes the higher to the lower, so does the Yesod sphere of the Middle Pillar serve as the umbilical cord which connects the energies of the “vital force” of the spirit to the activity of the human body.
The Yesod sphere also represents generation and sex, as its position may suggest. Being the generative principle, it is the sprouting point of seminal virtues within the mind, body and soul, drawing an analogy between the seed of the spirit and the seed of regeneration.
When healthy, this sphere allows two things: proper circulation of vital force throughout the interior body, and proper generative virtues. With these combined, a healthy magician will have a very vibrant flow of energy throughout him, being always full of energy and containing a strongly charged presence (though what kind of presence this is, is up to the magician). If in his initiations he has conquered Yesod rather completely, and therein the base lusts which are created via the necessary existence of Yesod’s corresponding qelipoth, he will also have no small amount of control over those who have not overcome these same ruling lusts. When this sphere is unhealthy within the individual, the first sign is decreasing control over these vices, and eventually a feeling of submission to those who have even more fully embraced these lusts. In short, the sexual component of the mind and body becomes uncontrolled, allowing the individual to be controlled himself be others in a sexual manner. This is an unfortunate state of affairs, for with the decreasing stability of the Yesod sphere by means of sexual exploitation comes the destruction of proper vital force distribution, and it is for this amongst other reasons that the magician is warned to maintain celibacy during stages of initiation that are very demanding of strength and will. It should be noted before moving on to the sphere of Malkuth that it is only excess of sexual activity which leads to the destruction of balance within this sphere and the body complete. If one engages in meaningful sex, which is always driven by desires higher than primal lust (for sex is meaningless without the presence of the greatest force existent; love) then there is no damage to the occult health of the individual. Neither, however, is there particular growth.
The center of the final sphere is located between the ankles when the feet are placed together, and it expands upwards about one-third the length of the shin, and downwards several inches below the feet. For those who are wondering where it is when the feet are not together, it is still in that same place, just no longer engulfing the feet. To understand this, think of a pyramid with the corners of its base at each of your feet, and its apex at the fourth sphere Yesod below the navel. See this pyramid as cylindrical, so that its base is in fact a circle. This pyramid represents your center of gravity, the cornerstone of your physical balance, as is the nature of Malkuth. Imagine a line going straight down from the apex of this pyramid to the ground between your feet, staying in the center of it, and at the point where this line hits the ground is the center of Malkuth. There it stays, always at the base of support for your center of gravity.
The name which this sphere operates under and resonates with is Adonai Ha-Aretz, which translates roughly to “Lord of the Earth,” Malkuth being the sphere which represents the physical world. Keeping in the nature of this sphere on the Otz Chiim, the diagram of the Tree of Life, Malkuth is somewhat analogous to Kether, and so shares certain qualities with it. One of the shared functions is the input of energy, for as we shall discuss in a moment the energy which is channeled down the four higher spheres collects within Malkuth and is then recycled upwards to Kether where the process begins again with some amount of additional new energy to replace the discarded energy. It is a mistake to see this sphere as any less important to your spiritual health than the other four simply because on the Otz Chiim it is the least glorified and sits at the bottom of the tree. Unlike the physical body, there are no spiritual organs which do not affect your health. In contradiction to this unfortunate stance, Malkuth is likely the second most influential organ of the middle pillar.
Before advancing a short consideration of the individual Causal Sphere, or Sphere of Influence as I have referred to it in other texts, is necessary. Surrounding your body is a causal sphere within which you have a high degree of influence. This causal sphere is, in better pictures of artistic clairvoyants, often depicted as an almost egg-shaped sphere surrounding the body, within which is the aura. Unlike the aura, the causal sphere has no color or virtue associations, but is instead a sort of barrier which your aura may not extend further than, and which your direct authority ceases at. By default each person’s base causal sphere ceases at the tip of your physical reach. If you extend your arms straight out from your sides in both directions, a space less than a centimeter away from the tips of your fingers marks both sides of the diameter of your causal sphere. Holding your armors above you with fingers extended, that same point marks the curvature of the top of the ovular sphere. The bottom, in so far as matters, is marked by your reliable center of gravity. In effect, how far apart you can hold your feet and do functional activities while retaining complete balance. It extends downwards from the feet about twelve inches, and at a point is almost flat along the bottom. When viewed clairvoyantly it does indeed look much like an egg, and from the shape of this sphere was it decided that the black egg should be the tattvic symbol of Akasha. Only through extending the domain of your direct authority does the causal sphere expand. “Universal Harmony” is the point at which your causal sphere is aligned perfectly with the expanses of the Anima Mundi, the Soul of the World.
The energy channeled into the pillar by Kether travels down through each of the spheres, vitalizing and renewing each in its own accord, impregnating each sphere’s set of virtues with support and enforcement. Once this energy has traveled down into Malkuth, there is a certain excess of still highly useable energy. Naturally there would be a system which would utilize this energy, or else much energy would gather in Malkuth, eventually becoming stagnant and “infecting” the sphere’s health. Instead as the energy travels through Malkuth it is emanated slightly further down to the bottom of the sphere so as to touch the base of the causal sphere. The excess travels into the wall of the causal sphere and then ascends upwards along all sides of the sphere until it crests above Kether. The pull of Kether then channels this energy back into it, mixing it with newly channeled pure energy. At this point the circulation starts over once more. There does not seem to be an observable set number of repeated cycles in a set amount of time; it seems to be decided by too many factors of character and health.
Normally you can not feel this cycle of energy unless you turn your eyes inwards. Even then, it is relatively slow and subtle. During the Middle Pillar Rite, however, the operation is much excited and empowered. If done correctly there is a true sense of ecstasy once the energy begins to travel through the causal sphere, so that one feels entirely saturated with this divine energy. Performing the Middle Pillar Rite on a regular basis does to these spiritual organs what healthy eating and daily vitamins does to our physical ones; in time the difference in health becomes highly observable to even the uninitiated. I can not stress the importance of some sort of stimulating spiritual exercise to keep the middle pillar spheres clean, charged and healthy. Whether you prefer the Middle Pillar Rite, Kundalini meditations or simply some eclectic exercise you have devised yourself, if you intend to become an efficient magician then having a balanced and healthy spiritual body is the key through the door which at least 90% of the would-be magicians never pass through.