The interpretation of “Christ in You” being angelic possession as a haggadic midrash of the “excellent spirit” of Daniel 6:3 (being both the character of Daniel and the spirit that guided and empowered him), we noted the connection to the daimonion guiding Socrates. By the Roman Imperial period we find Jesus in, this concept had become the idea of a full blown personal patron deity that people had access to. So, we read:

Imperial recipients, on the other hand, no longer adhered to this skeptical restraint; the Socratic daimonion was equated with the daimon, a personal patron god, and was thus given a clear purpose. This was the common interpretation among the Platonists of the imperial period. It was assumed that everyone, or at least every good person, had a daimon as a protector. The special nature of Socrates’ inspirations was only seen in the exceptional quality of his relationship with his outstanding daimon. The daimonion of Socrates was thus integrated into the general demonology and interpreted within this framework. The phenomenon attracted particular attention because it provided an opportunity to explore the intertwining of the divine and the human … Plutarch thought the daimonion was probably not an optical impression, but an inner voice or the mental perception of a silent message whose originator was a higher being… Only those who have “an undisturbed mind and a soul not stirred by storms”, i.e. who, like Socrates, are not under the compulsion of affects, can hear the messages. Plutarch’s character Simmias explains the special position of Socrates with the extraordinary receptivity of this man. His mind was pure and unclouded by passions and therefore highly sensitive and capable of absorbing every impression very quickly … Another Middle Platonist who dealt with the subject was the rhetorician Maximos of Tyre, who lived in the late 2nd century. In one of his speeches, he discussed the daimonion of Socrates, addressing skeptics who doubted the reality of the phenomenon. He presented it as a prophesying entity that was no more astonishing than the generally esteemed, well-known Oracles. Like Apuleius, he drew a parallel to a comparable phenomenon in Homer’s Iliad, where the goddess Athena appears to Achilles Achilles. According to Maximos’ interpretation, this is a real, helpful daimon who assisted the philosopher as a guardian spirit. According to this interpreter, this is nothing unique, it is not a special feature of Socrates, because outstanding personalities are, according to the will of the gods, in the care of personal daimonic helpers… Church Father Clement of Alexandria saw the daimonion as a guardian angel.

So, to reiterate from last time, seeing yourself in those who wrongfully tortured and killed God’s especially beloved (agapetos) Jesus: This circumcises the Fleshly (in Paul’s sense) part of your heart revealing the Law written on it, which opens your eyes to your corrupt nature (like Adam and Eve’s eyes were opened / Saul-Paul’s eyes were opened, etc.) and readies you to receive the spirit of “Christ in You” to angelically possess you and take up the reins of your life to guide you through the sea of Satanic influence. The cross ploughs down our sin nature allowing “Christ in You” to be planted in that fertile ground. When the cross causes you to utterly lose faith in humanity and yourself, you are the most open to have Christ right your ship, which is what Jesus in Matthew means by “blessed are the poor in spirit for they will inherit the kingdom of God.”