This may be something akin to neoplatonic heresy, but I am starting to wonder if the systematic properties that we often ascribe to the eternal realm only manifest in its interaction with the temporal realm. There are a few things motivating this:
(1) The way the Yeatses’ spirits described the lunar progression of an idea from a potent idea to a well-articulated conceptual actuality.
(2) Pantheons, with their organic levels of organization and hierarchy, tend to be latecomers to more disparate spiritual encounters.
(3) Some geomantic work lately in which it has become clear that the chart is ideally suited for mapping spirits of a certain size, and that spirits may be either too small or too large to be comfortably detailed by a chart. This puts me in mind of the Enochian work for a number of reasons, but approached geomantically this smaller and larger distinction lacks the well-defined structure of Enochian.
(4) Frisvold’s account of Obeah and the way it makes me rethink Zora Neale Hurston’s accounts of hoodoo initiations.
Which is a way of saying that material and temporal existence provides spiritual and eternal existence with an opportunity to develop.
That opens the door for a reconsideration of what occurs at the eternal level, perhaps not a higher kind of order but a greater degree of intensity. The order we imagine the eternal to have may be just that, imaginary, the result of our experience in the temporal world with the operations of the eternal. There may be a deeper sympathy between higher unity and lower disorder than we might imagine.
There is a question, too, as to how much systematic order is too much, whether there might be a tipping point at which the effort to describe an order becomes a vehicle for excluding the eternal. System as the limit at which point the eternal is excluded from the temporal order in favor of the temporal structures that the encounter with the eternal inspired or motivated.
System as the mark of the world.