This post references concepts found in this document.
This is a hard thing to write about for how can we restore the sacred if we cannot speak about it (a notion commonly said of the sacred)? There is no easy way round this. From our perspective the sacred applies to no particular feature of the vector field, rather it potentially covers all of it. The sacred then is obtained by something resembling a Wittgensteinian aspect flip rather than by some features of existence being discovered to be sacred.
The sacred then exists as an agnostic disjunctive feature of existence. It is possible to view everything as sacred and it is possible to not do so and there are no criteria to determine which is correct. Some vector regions (those we call synchronicities, visions, spirit encounters) suggest the sacred more than other regions. These regions though are merely more noticeable peaks that can facilitate the perception on the flatter regions.
There is no way round the fact that apart from for certain individuals, the perception of the sacred is hard won. This is the reason for the endless systems, all designed to, in different ways, hammer away at the accretive layers of ego and other unhelpful structures.
It must also be understood that though we use the word sacred here, there is a complexity to the issue. Modern science does have a way in which in can enfold both arms of the disjunction. The increasingly wide scope of neuro-typical possibilities make it entirely viable that experiences/perceptions of a spiritual kind are simply a product of differently wired brains. This interpretation folds the sacred back into a kind of nihilism as simply an evolutionary accident that has had significance attached to it owing to the quasi-value it has given societies through its strange and sometimes weirdly functional alterity.
A second complexity comes even if we accept that other aspects of existence are being accessed through alternative modes of perception. This is the possibility that the geography of the pneuminous is multiple yet is generally conflated with being roughly singular. That is, that the different systems/traditions do not access the same place, the roads do not all end up one unified spiritual field. This possibility preserves the reality of genuine magickal alterity but offers the possibility that the occult landscape is strangely varied and that the attempts to build bridges between different systems are entirely misplaced for they truly do not access the same places -though some may be similar.
The pneuma as we have described it generally is a kind of conceptual substrate that plugs into the vector field which cloaks the deep structure of the umbratic (outside of conceptuality). Usually the umbratic solidity remains, however under certain circumstances the structures of the pneuma (the accretions) warp and alter the umbra; this we experience as the anomalies.
The pneuminous system is essentially chaos magickal insofar as it considers the accretions to be potentially magickally effective yet contingent. Further more they are creatable; we can make accretions with acts of will and this can be done with magickal effect. The pneuminous system cannot do the work that facilitates the necessary shift in perception for anyone. People must use all the usual tools for themselves to do this.
However, it can help to faciliate the general scope of the sacred onto general reality, though realistically it can only do this when there is a degree of acceptance of the weird nature of this in the first place. This is achieved by the recognition that all conceptual perceptions are themselves accretions and as such tiny magickal feedback loops. These loops operate in the direction opposite to what we usually think of magick as doing, that is they attempt to keep objects being what they are -they make the vector regions more like the object that the vector region itself actually is.
The second way in which it attempts to do this is by the structures it offers for usage in the form of the reformed Gra-Tree Qabalah, the Pneuminous Calendar and the Hyperqabalah.
Of course these are contingent accretive magickal structures themselves yet they strive for a unifying inclusivity that is a new system itself (though built on others). The Gra-Tree Qabalah offers a unifying number/letter system that also tallies to Tarot, Hebrew and Ogham. The Calendar projects this onto the temporal plane, accreting to each day one of the paths of the Qabalah whilst utilising approximate solstice/equinox points more accurately that the current festival system.
If we accept the nature of pneuma we can can understand that the vector region we call ‘day’ can have concepts accreted to it beyond the empty Gods of Wednesday, Thursday etc. It’s not that these Gods are not real, it’s just that the accretive link is to their sacred potency is largely severed. When we choose to accrete pneuma on the vector regions, we forge the link that can be called sacred.
This general notion probably makes some sense of the notion that speech itself is sacred. Speech accretes pneuma to the vector region, this is the magickal act.
Is there a danger here that this quasi-scientific explanation robs the sacred itself of its sacredness? Maybe. This raises an interesting issue. If there was a true strong sacred, a God with an actual nature, then the pneuminous chaos magickal reduction would not do this version of the sacred justice. Indeed under this possibility it might even be the case that some features of existence are more sacred than others. Sacred is a word like any other. It has a use system in which it functions. Along side this ‘use system’ (it’s vector region) it accretes, the sacred is a pneumious accretion like all others.
Our usage of it has folded it back into immanent reality, one that is hidden by various natural but currently exacerbated tendencies in our nature. Whilst there is a certain abstract level in this analysis that removes hard-sacredness, there is not supposed to be anything abstract about it as such at all. The recognition that this is the nature of things, in fact is the call to the sacred. For with the perception of things in this wise comes the knowledge that conceptual attitude is not neatly sequestered in ones private head but rather part of the constant active formation of the world, the things and people themselves. The sacred of this kind opens ethical lines of consideration that can connect systems, time and being.