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The core Old Testament as an ‘eonic transition’

December 27th, 2008 · No Comments

Another selection from World History And The Eonic Effect on the question of ancient Israel and the eonic effect.

Canaan and ‘Israel/Judah’: The Old Testament Riddle

It is hard, in fact, impossible, to think of any other explanation than that of the eonic effect, for what is bequeathed to us by the redactors of the Old Testament, who, incidentally, lived after the events they purported to describe. It is the eonic ‘smoking gun’, for behind its history, however we reconstruct historical incidents from its account, lies an implicit straddling of the period –900 to –600, with a particular intensity in the period between –750 and afterward, an eonic Bull’s eye, and indirect evidence that stands on its own irregardless of the complete facts.
The study of Israel from the eonic perspective is in the final analysis the most effective for it can help in seeing that the impulse to find transcendental explanations is automatically suggested by the intangibility of the eonic sequence.

    Minimum Eonic Periodization of ‘Histories of Israel’:
    1. stream approach
    2. transitional period: eonic sequence intersection
    3. divide period
    4. realization period.

That’s it, our eonic history of Israel. And it resolves all the paradoxes of the Israel phenomenon. Reflect on the overall dynamic context. The only safe data, as the Greek example might have forewarned us, is that of the prophetic period, precisely at the climax of phase, and the period of the Exile and the post-Exilic history. David and Solomon are almost like Achilles, and Agamemnon, probably existed… The eonic matrix shows us the master key, satisfied by all accounts. The Old Testament redactors in the period from after the Exile unconsciously followed a procedure based on these steps, for the same reason the modern historian is confused by the continuity-discontinuity paradox of the modern, its medieval antecedent, and the sudden clustering near a divide.
Thus it is important to see that the redactors were at step 4, overwhelmed by the period at step 3, and attempting to interpret, create, and include the remnant documents and memories of steps 2, and the mythical or semi-historical step 1.
1. First we have the ‘primordial’ semi-historical Abraham/Moses stage, corresponding to the mid-eonic phase of the Canaanite cultures in the shadow of the Middle Eastern empires springing from Babylon and Egypt, the world of the Ugarit.
2. This period of the stream leads into the just-before period of Solomon, the history and kingdom of a people in a not especially extraordinary Mediterranean kingdom and empire, flourishing and then going into what many describe as a start of political decline. The kingdom is evidently not the transitional phenomenon. By –750 the age of the prophets is the one clear outer symptom of the transition given to us, so parallel with the Upanishadic Age. It is this phase of the prophets that tokens the period of transition as such, just as the Greek philosophers token the Greek transition.
3. We see the climax of the prophetic movement just as the divide point is reached. It is indeed extraordinary to see the emergence of monotheism and its sudden packaging in the period after –600. As the system crosses the divide we see the Persian phenomenon and its state ‘Zoroastrianism’, blending in, and then the great expansion of the Jewish network into the Middle East and Mediterranean worlds.
The ship has set sail, and we are in the emerging world of Judaism. Shot out of a cannon, the Israelites become Jews and burrow into the Roman Empire as a parallel counterpoint to the ‘great Athens’ passing into Rome. Like a ‘throw and catch’ in a computer program it is this strain in the great classical phase that will unveil from its latency the ‘failsafe’ response to the great passage from transitional ‘eonic determination’ to ‘free action’. As our system passes from Solon to Pericles, to Alexander, to the Caesars, a ‘recovery’ vehicle emerges in halting steps from the Judaic branch as the rising oikoumene inherits of the benefits of parallelism.
It is significant, as a lost strain of this transition, that the tale of the Exodus myth expresses one of the first appearances in world history of the type of ‘revolutionary ideology’, however seminal in form. The Post-Exilic world was many things, and one aspect of it was a conservative continuation of the type of ‘temple culture’ already very ancient in the Middle East. The ‘revolution’ is still the ‘revolution of the ages’ with its transparent symbolism of ‘new age’ and ‘Egyptian repression’.

Tags: Third Edition · World History and The Eonic Effect

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