Daniel 2 – The Turning of Theosophical Philosophy into Religion

 

Daniel 9:24-27’s 490 years is clearly a consolidation of the record of the pre-exilic and post-exilic eras into one pedagogical period of 490 years. Daniel understood the open book, the importance of the duplication of the kings’ reigns in years in Kings and Chronicles – the establishment of their nation. Catastrophe upon catastrophe. Their scripted record was of their life on earth. Under Jewish governance their society had survived enslavement, death and reconstitution time and time again. The Ancients kept alive their hope of better times ahead. Two witnesses, pre-exilic and post-exilic established their everlasting kingdom – a written philosophic word from oral recollection.

Daniel 2 was seized upon by later expositors of conjured truth to move from the “old” to the “new”, to discard the insight of the Ancients and replace it with a fabrication that suited.

Daniel 2 clearly defined the everlasting kingdom established by Judas Maccabees. Daniel 7-9 clearly covered the pre-exilic era and the governing beasts – Saul, David, and Solomon and the diverse kingdoms of Israel and Judah – after the rule of community judges. Such beasts were animated as a lion, leopard and beasts and finally a diverse beast that took the form of the dragon having seven heads (Judah after Israel’s demise) and ten horns (Israel’s tribes).

Much later, under the name of Christianity, expositors twisted the Ancient scribes’ diatribe of Daniel 2 into a “prophecy” of new Messiah at the turn of the millennium for a new age.

This prophecy justified the divinity of Christ, Christ as God, and not an unpredictable Christ as man – enabling a religious gloss surpassing the past terrestrial expansiveness (ascent from local community to nations and states). The Ancient scribes had wanted a synchronised theosophy in alignment from the very beginnings, with the everlasting unknowable cosmological world.

The Jewish writers achieved this unison in the book of Revelation. Here they encircled all perceived embellished history, circles within circles, types within types, antitypes of types and finally an archetypical apocalypse of all types universally. Such is the length, breadth and height of their writings. It far surpasses all later philosophical idealistic meanderings of nations around about – Plato, Socrates. Their philosophy was based on objective reality, Temple reflecting the subjective temple of the soul, the abstract potentiality of mankind’s conscious spirited ascent, where God rested. Words could reflect and mankind (male and female) created atonement in the likeness of the unsearchable, unknowable ever Almighty.

In the Dark Ages emerged a concept that the new had come to replace the old. Christ, a priest forever of the unknowable, surpassed all Ancient convictions. Expositors turned over and over the book of Daniel forging a prophesied Christ that exceeded the victory of Judas Maccabees. Having Christ’s literally prophesied divinity Christ’s divinity became unquestionable. Protestant ministers stated that the papacy’s rise (Rome) was predestined (feet of clay). Their new Messiah, Christ would counteract this dragon of antiquity and fortify their later claim that Christ was and is the everlasting Rock. The extensive dark ages promulgated religion, institutionalised truth under the name of this Christianity and endless denominations.

Now in the age of the 21st century we see this carry-over of misinformation, fake truths, despite the best intentions of the majority of sincere followers. To gain insight into how misinformed we are we can take a look at Reza Aslan’s (New York Times Bestseller) Zealot. This book has many insightful aspects but also grossly misrepresents the Synoptic gospels that are a confirmation of the deplorable administration of the Pharisees and Sadducees. Written after the intense book of Revelation the gospels in every aspect concentrate solely on the deplorable governance of their society’s administrators – civic and sacred. Despite the gospels scantly mentioning Rome, even after the complete destruction of Jerusalem, expositors have utilised such misconception in numerous ways. Midrash synchronises the gospels with the record in Revelation which never mentions Rome.

So here are a few quotes showing how “Zealot” is written. Being drenched in supposed Christian historicism nullifies one’s perception. One fails to appreciate how the protestant misrepresentation of Dan. 2 feet and Dan. 9:24-27 incomprehension has impacted our weak western psychology:

From the Introduction

– “the historical Jesus … the brutality of Roman occupation” p X1X
– “Challenge the rule of the most powerful empire the world had ever known” p X1X
– “before Rome captured him and cut off” p X111
– “massacred by Roman troops” p XX1V
– “crucified by Pontius Pilate” p XX1V
– “who helped launch a bloody war against Rome” p XX1V
– “two decades after Mark, between 90 and 100 C.E.” p XXV11
– “two hard historical facts … the second is that Rome crucified him” p XXV111
– “The plague the Romans placed above Jesus’s head” p XXV111
– “Kingdom of God” … “as implying revolt against Rome” p XX1X
– “Then, in 70 C.E., the Romans returned” p XX1X
– “the early church to ward off the wrath of a deeply vengeful Rome” p XXX

Prologue

– “the war with Rome” p 3
– “assembly hall built in the customary Roman style” p 4
– “56 C.E. … Jonathan purchased his office directly from Rome” p 7

Chapter 1

– “56 C.E. …Legions of Roman troops were stationed throughout Judea” p 10
– “Roman dominion over Jerusalem began in 63 B.C.E.” p 10
– “Rome ensured that local leaders remained wholly vested in maintaining the imperial system” p 13
– “Rome to maintain close supervision over the Jewish cult” p 13
– “Baal became associated with the Roman god Saturn” p 14
– “Romans considered to be their unfathomable superiority complex” p 15

Typically, Rome has always featured front and centre of academic, ministerial and lay perception every time the Christ catastrophe is mentioned. The whole justification of “Christian” hypothesis is Roman inspired – over and over.

In midrash philosophy (both OT and NT) the Jews never concentrated on foreign powers. The Ancient’s wanted to document their ascent from local towards the universal. Their philosophy was a theology but was never a religion – it was locomotion, ever changing, ever creative, making. The western world has drowned in religious truths to the detriment of both Testaments.

When Reza Aslan wrote “Zealot” he also covered correctly the brutal administration of the period from Judas Maccabees up to Christ – better than most expositors. But then from woe to go his book drenches the reader in the alleged imperialism of Rome. As we proceed through his book the subject of Rome is highlighted up to the later burning of Jerusalem and beyond.

Midrash claims that the Jewish writers wrote about their society, their governance and wrote the story of Christ for their records of the decline of their governance from Judas Maccabees. The three gospels had to document the role of the Pharisees’ and Sadducees’ deplorable governance. Written post the fall of Jerusalem this event was never mentioned in the gospels. John of Patmos foresaw the pending catastrophe and the scribes documented the darkness.

Only midrash documents the linkage from Kings and Chronicles, through the book of Daniel to Revelation and the supplementary gospels objective descriptive. Ending with John’s gospel, an acknowledgment of the subjective Christ of Paul’s epiphany.

Theological theosophical philosophy was made into a religion with denominations of every blend and character. Scientific philosophy often believes it provides the alternative to the mystical Christianity exposed in Unbelievable – John Shelby Spong. One has to understand the meaning of the metaphors in detail and how they have been corrupted, often innocently, but damaging the psyche and holding back the potential of humankind.

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