The Little Apocalypse

Blood Magick is intensely personal and tremendously powerful, making such sorcerers key players in shaping the world. I may not be correct, but as the author will take what is my right, and say what I believe. In the following chapter I will use words like God, Good, and Evil. Please feel free to replace these words in your mind with any, more personally appropriate nomenclature should you feel so inclined.
Reality as a whole can exist in one of two ways, one is a state of harmonious discord and the second is disharmonious triviality.  Harmonious discord is a state or condition of reality that is made possible by the constant struggle between stability and intensity.  In this state Creation is at its best, it is wholly Good, this can be seen as the world as it should be.  Ultimately, the world as God wants it to be, full of potentiality and a felt lure towards novelty.
Disharmonious triviality is the condition in which peace and stability exist but at the price of intensity.  In this state of affairs the struggle of order and chaos has been stalled, there is no motion.  Potentialities are denied, novelty never has the chance to occur because the lure toward creativity is no longer felt and \or responded too.  This is the way God cannot possibly want the world to be, in this instance this would be wholly Evil.
In classical theology the eschaton, or for ease and clarity the apocalypse, is the triumph of Evil over Good for a time and finally the ultimate victor being the side of Good.  This is a narrow view, in truth there is no end to Creation, the whole of reality is everunfolding, and so no ultimate end is conceived. 
I think actual eschatology is made up of what will be called little apocalypses.  These little apocalypses are temporary and small instances when portions of reality end up changing from harmonious discord to disharmonious triviality.  It could be argued both ways as to whether the little apocalypses could become larger ones, thus making the disharmonious triviality more extensive and less temporary.  One argument is that it would be impossible for the evil of disharmonious triviality to spread into the entirety of Creation.  It could be argued that this would never happen because of the ever-present existence of potentialities and the creative impulse, that no matter what the potentialities would make their way into actuality and take hold.  Also, my common assumption given my experience is that Creation is existent in ever unfolding infinity. 
Another possible argument is that once the disharmonious triviality has taken hold that portion of reality becomes a source of more disharmonious triviality, and so it spreads.  While for the sake of this text Creation is unarguably infinite, this disharmonious triviality could lockdown the potential in its area of influence.  As this disharmonious triviality spreads more and more of Creation falls under its sway.  Granted, creation is infinite, but the massive amounts of reality that are consumed would certainly give rise to the statement or observation that reality would be better off had that spread or occurrence of the disharmonious triviality not occurred.  It is most arguably an apocalypse of Creation that would be better had is never come to pass.
Along with this approach comes an intrinsic element of Armageddon, the battle between good and evil.  Classically good is seen as order and evil is seen as chaos, however, in this case I disagree.  The components of harmonious discord is what is wholly Good in Creation, then both order and chaos can be seen as good.  Necessary order can be perceived as good and chaos can be seen as necessary evil.  Disharmonious triviality is the peace and stability bought at the price of intensity, and ultimately freedom.
What comes out of this battle between Good and Evil is an eschatology of the present.  The apocalypse is now, in the dying of the present moment into the next, a little apocalypse, and Armageddon takes place at every transition.  What is left is the individual.  It is up to each individual actual entity to take part in the eschaton of each moment.  Be that actual entity one who acts in the name of order as a hero, or that actual entity act as a chaotic villain of necessity, something must be done.  It is not important what side one chooses, it is that a side is chosen.  There must be a struggle, it is this struggle that gives rise to the state in reality of harmonious discord, the balance that is achieved by the conflict between order and chaos.  Disharmonious triviality is the lost Armageddon, it is the cessation of that struggle between order and chaos.  Disharmonious triviality is the apocalypse of stagnation.  In process eschatology it is the decay of Creation that is the end of days.
However, more than the planned eschaton of classical theology, the everyday apocalypse in process requires individual action, as discussed above, and an unrelenting faith in God.  In classical philosophy one is told from the start that all is decided and that God and Good will triumph in the end.  One must have faith in a God that does not propagate a decided end.  There is the possibility that all may not turnout well, that God may not triumph and Good not be the dominant and final way of reality.  One does not have any assurance, none of the comfort provided by a planned and determined and final outcome.  There is no final victory for God and Good, one can only have hope that God and Good can prevail as often as possible.  Faith is paramount, and requires much more participation on the part of the believer and individual.

The time is always now.

We study magic to gain power.  If we are all honest with ourselves we will not deny this.  Under the search for power falls knowledge.  We are human and thirst for it.  If we study magic for these reasons alone, we will never be fully living up to our rightful potential.  The third tier is humility.  When we realize and accept our place in Creation we are able to grow into and beyond it.