A democratic jurisprudence will always stand in need of a conception of dignity. In Bloch, dignity is associated with a certain upright comportment that manifests the "finality" of freedom, namely, the realization of the Good in the world. As a materialist thinker, Bloch needs to show that the material world holds a place, or gives place, for this finality and uprightness. "Khora" in Plato designates this unsituatable place for the realization of the Good in the material substrate of becoming. Bloch always sought to inscribe his utopianism, or weak form of transcendence, within the radical immanence of a conception of matter. In Das Materialismusproblem, seine Geschichte und Substanz this effort turns on an appropriation of Avicenna's and Averroes's theory of the material intellect, understood as the doctrine of "the education of forms from a nature that is no longer passive and unqualitative, but is also almost free from the need for a transcendent Father God" (Bloch, Atheism in Christianity, 231). At the same time, Bloch's singularity consisted in his bringing together materialism with an atheological mysticism, a mysticism saturated with gnosticism, if by this term we can understand whatever it is that pushes us "to break free from this devil's guest house, this world" (Ibid., 251). Thus, the formative materialism of the Left Avicennian tradition was connected to a mystical conception of "eternal life" : "that principle within us which makes us stand up straight, whether this is understood in an organic or a political or a moral way" (ibid., 251) and the Kantian conception of "finality," the "highest good" of humanity that was captured by the mystical symbol of Adam Kadmon, the social realization of humanity. In this essay I will trace some of these chorological instances along Bloch's treatments of materialism and mysticism, from Das Materialismusproblem through The Principle of Hope to the later Experimentum Mundi and Tendenz-Latenz-Utopie.