The Sacred Alignments

In
Perspective

The title of The Sacred Alignments and Dark Side of Sigils was developed as the result of a joint
editorial decision during the early phases of the books planning. As a label and concept it surfaced
from within the circumference of the writing itself. Sacred Alignments spoke of a certain aspect of this
working that I may have overlooked otherwise. A book, as is often the case, is something that dictates
more than can readily be related or conveyed within its initial inception. I endeavored to endow it with
a certain degree of self-awareness. Its a simple fact that awareness within any realm is a denizen of
the moment, the degree to which it manifests is difficult to assess. Such an afflatus accumulates,
expands, feeds upon its own fertile ground, and mutates as it increases in magnitude and momentum.
As it stands and stirs it is subject to a number of vicissitudes intervening and often constant. The
magically impelled logos, as much as there is a temptation to rewrite and revise, is not something that
through a mere update can made to increase its awareness of itself. Being a creature of the moment,
the initial moment cannot be returned to ever for the purpose of altering or redirection. It is not a
matter of not being able to return to the past though. Revisiting news that stays news is engaging with
living history. And this can only really be achieved, in this instance, by doing the magick outlined in
The Sacred Alignments and Dark Side of Sigils itself.
Initially as I read through my own observations it was apparent that the alignment of light with
the earth and celestial activity were all factors contributing to the formation of the Grid and its ability to
transmit emanations, energies, and more. These explicit components and their configuration were
evident from the onset. However, it took some time to realize that the implied alignments were in
certain ways potentially just as salient as the overt ones. In Peteris Cedrins review of vol 1 he stated:
Its justifications, occasionally weighted with pseudo-academic pretensions, matter not...There is some
intellectual baggage & padding, lofty thoughtbut when direct experience is addressed, no excuses are
made. (OS p. 19 issue 15/16). After considering his perspective I soon realized that the texts I had
read in developing my references in the course of conducting research comprised some of that very
direct experience itself.

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As I have mentioned elsewhere at one stage during the composition of volume 1 I had actually
entertained the thought of putting out the book with just the sigils and calls in Enochian with no text
allowing it to project and speak for itself. But then I realized that that would be far short of the actual
process that I found myself immersed in. What was at first something akin to an act of substantiation
of my discoveries via historical precedents eventually came into my purview as part of the
corresponding noumenal grid. Magical experience does not reside within a vacuum or a solely rarefied
meditative state. As soon as the decision to put an occult process into writing occurs the sublimated
magical space described is altered. I eventually witnessed by way of a magical ars perspectiva the
harmony of parallels between the mystical, magical, and cognitive processes. The act of researching
precursors and antecedents of the Grid began to stimulate different ways of approaching and looking at
the Grid as well as hinting at applications that were not initially evident. Gradually a matrix of
information began to accrue, parallel, and align itself with the initial discoveries elicited by the Grid
Sigil array. A porous membrane separating these realms emerged as an interface between these planes,
elusive and volatile.
In fact, in a dream that occurred during the composition of this essay I encountered a strange
creature that called itself a hematatome (with each new application or accretion taking on an additional
mora at). As things, information, recorded accounts became part of its accretions it grew new
segments, each with its on legs and means of propulsion. It knew where it belonged on the bookshelf
and was able to situate itself there by its own means. After meditating at length upon the dream I began
to consider the oneiric etymology generated by this term hematatome. Hematoid, a substance that aids
in hemoglobin production, and oxygenation of blood cells, nematode, a round worm, and tome or book.
This hypnertomachia exposed itself as an evolving and growing arterial entity, that digs and penetrates
the ground, changes and is self-transformative. The Sacred Alignments as I have experience it is such a
hybrid composition, growing, mutating, information carrying (like oxygen through the bloodstream)
and independently aware of its position within a taxonomy that changes as it is perceived and
assimilated.
In the Hellenic tradition there are two terms andor oracles and those who
listen to oracles respectively. It would appear the visionary magus must assume both roles almost
simultaneously. Working with a magical text (not merely reading it) aligns the intellect with content.
Then previous knowledge and insight forms arrays that align their-selves and realign during the process
until ultimately the magick is taken into hand and then the interface is engaged. The relationship

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between words / symbols and sigils is intimate by design. In the Book of Pleasure Spare describes
constructing sigils first by writing down a desire and then anatomizing the words into rays, lines, and
angles to comprise the sigil. In some shape or form words and language preclude the fabrication of
sigils following this approach. In fact, in my essay Sigils and Extra Dimensionality I posit the grey
area, the fine line that often exists between sigil and symbol. Words are not arbitrary signs but
energized thought-forms that form one layer of the magical fabric. Even though it may be somewhat
contrary to Spares initial reasoning on symbols I will even go so far as to say that words may act as
sigils. For Anaxagoris mind is the god within and so language is a magical food-form when selectively
chosen.
If Iamblichus is correct in his assumption that aether is the interface between corporeality and
the spirit then words set in a magical context are themsevles aetheric. The aether is a vehicle of the
soul. Words carry soul. This elusive semantic interface between mind, spirit, soul, and matter is a
sublimated one to the extent that it is submitted to. Giving in to the magic of language allows it to
bridge the other side. The transmission is comprised of the magical act, dreams, visions, language,
images, breath. In short, such an assimilation is a pansophic enterprise. On the surface, in my
forthcoming work, The Sacred Alignments and the Aethers is an attempt to initiate an inquiry and
practical approach to tackling the divine interface of which the Enochian 30 calls to the Aethers are but
one aspect. Engaged with as a magical tool the alignments with the aether can then take on life as a
hematatome and thus assert themselves within the framework of the readers epistemology, psyche,
and the manner in which the practical applications thereof are implemented. Through such
inchantment the alignments or fibers of the aetheric robe are woven and undone over and over to reveal
the innermost recesses and workings of the Grids warp and weft or tantra itself.

Robert Podgurski