Three-dimensional optical imaging is used throughout the Holy Basin: by the Israeli state as part of its apparatus of security and control; by the Jerusalem municipal authorities to extend their planning and monitoring mechanisms; by archaeologists in both documentation and analysis of the ancient structural formations and remnants such as the City of David site and its artefacts; and by the Elad Organisation in its advocacy and promotional campaigns. In varying ways, they all employ and deploy the topography and its volume to control sight, jurisdiction, movement, and the establishment of ownership. The question at the heart of my practice and research so far has been: how can a different, counter-spatial three-dimensional image be formed? What are the social structures and modes of collective practice that this mode of imaging can enable? In what ways could the tactics of discrete photomapping, the aggregation and appropriation of found footage, and the use of ‘open-source’ coding and GIS (geographic information system) and photogrammetry software allow for a spatial imaging practice that renders this entanglement of volume, sanctity, and politics visible?