But, none of that really addresses the point that, as far as I can see, if there is survival after death of one's self or consciousness then there must be time for how else can thought function but temporal sequence. I have no idea what " a certain kind of "temporality" would be, is there time or not? If there is no alteration how can there be thought, unless mental states can alter from one moment to the next?To understand "the ancients" we first have to understand their meanings, which are not seldom different from ours. They understood "temporality" to be related to material, sensible, movement, not aeonic one. See e.g. what St. Paul wrote in 2 Cor. 4:18: "While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are aeons", where "aeons" are called the things which have their being in the "non-temporal" aeon/eternity, as distinguished from those which partake to time. This also had in view the author of the Scholia to the works of St. Dionysius the Areopagite, who commenting on a passage from The Divine Names, X wrote that:
In our understanding we can say that the things partaking to the spiritual aeon/eternity partake to a certain kind of "temporality", as only God Almighty is before and above times and aeons, but not in the meaning in which they can suffer alteration like the the things of this world.
Edit: BTW, the Latin medievals, according to their understanding, called the "non-temporal" aeon as .