Passing Away, No Passing Away (Psalm 139:17-18)

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Passing Away, No Passing Away (Psalm 139:17-18)

#1 Postby Tau Malachi » Mon Jun 17, 2019 2:21 pm

Passing Away, No Passing Away

How weighty to me are your thoughts, O God!
How Vast the sum of them!
I try to count them - they are more than the sand;

I come to the end - I am still with you.


(Psalm 139:17-18)

This is among my most favorite psalms, and since my childhood I’ve found endless delight in praying it and contemplating it, the secret mysteries the Spirit reveals through it seeming to have no end for me. Praying this last night before going to bed these two verses sang to my heart and soul, that energy and vibration passing with me into sleep and dream, and remaining with me upon awakening this morning; especially the line: ‘I come to the end - I am still with you.’

I’m inclined to share some thoughts arising in contemplation, and reflected upon in the dreams that arose in the night. May God help us understand the meaning of the prophet, David! Amen.

First, understand, all things in creation, and all that transpire throughout time and space, originate as ‘thoughts in the mind of God,’ this corresponding to the universe of Beriyah; and then they are ‘spoken’ and coming into being, and are manifest. This corresponds with the universes of Yetzirah and Asiyah, respectively, all things being ‘formed’ and ‘made’ based upon those ‘thoughts.’

Regarding these ‘thoughts of God,’ they are ‘non-verbal’ and ‘verbal,’ subtle essences and most sublime being, and they are the manifestation of the Word and Wisdom of God - the Word of God giving rise to all things on all levels, primordial, supernal, spiritual, astral and material, all things, all beings and forces themselves being words of God. Understand, in a similar way to when you speak a thought and it is externalized, but it remains a thought in your mind, so it is with God, though spoken into being all things remain within the ‘mind of God,’ though emanating from God all remains in God, inseparable from the Infinite and Eternal One. Contemplate this well, and understand!

As we know, the ‘place’ of the shift from non-verbal thought to verbal thought in the ‘mind of God’ - the Mochin of God, is between Hokmah and Binah, and the shift from a thought in the mind of God to a spoken word corresponds with Binah and the seven Sefirot of Construction; hence, to have this experience of ‘thoughts in the mind of God’ the prophet is reaching into Binah. This is alluded to by an earlier verse in the psalm where the prophet writes:

Such knowledge is too wonderful for me; it is so high I cannot attain it (6).

This suggests a reaching into Da’at and beyond into Binah, and as we know Binah is called the ‘End of Days’ and among the stations and states of the soul associated with it is the station of self-negation, self-nullification, or ‘passing away.’

‘I come to the end - I am still with you’; this, exactly, is the experience of reaching into Binah, and more so to the the inmost grade of passing away, which is called ‘no passing away.’

Understand, to experience the array of thoughts in the mind of God - the reality of all things, all creatures, the entirety of creation at the level of Beriyah, this corresponds with the experience of the Overmind and Cosmic Consciousness; if there is a coming to the ‘end’ of this it is the threshold of Supernal Consciousness, and there is a further passing away as the soul breaks through into the Supernal, Supramental Consciousness. In the first passing away there is a merger with all, the universal, and it is like a drop of saltwater dripped back into the ocean, merging with the ocean - all, but in the passing away that follows, along with this it is as though the entire ocean pours through the drop, the individual and universal being realized in a conscious union with God Most High, the individual and universal abiding in the Absolute Oneness of God, non-dual; hence, ‘I come to the end - I am still with you.’

So there is passing away, and no passing away, and this is full passing away in the realization of the Absolute Oneness of God.

Now whether this station of the soul was fully realized and attained by David, or whether it was a temporary state gifted to him, a glimpse or taste of things to come, we cannot say, God knows; but clearly he reached into this experience of the exterior and interiors of Binah, and he ‘glimpsed’ or ‘tasted’ for a while this very sweet delight of the soul unified with the Holy Shekinah of the Eternal God, Yahweh Elohim.

‘I am still with you,’ this is significant. ‘I am’ may be taken to be anoki, which is the word beginning the first of the Ten Commandments and shares the same root as the name of Enoch (Initiate) who, as we know, was taken up in divine rapture by God and was translated into Archangel Metatron - the greatest of all angels of God, the ‘guardian angel’ of the Messiah. This implies a glimpse, or realization, of the Divine Self, the Divine I Am, which as we know is how God is revealed to us - as our True Self. ‘You’ is also significant, this is Atoh, spelt Alef-Tau-He, a central cognomen of the Holy Shekinah, Divine Presence (Malkut-Kingdom), which connotes God Most High as the First and the Last, the Beginning and the End of All. So, then, ‘I am still with You,’ the arising of the Divine I Am with and in the Eternal God, inseparable from God Most High.

There is something that needs to be said concerning the station of passing away, for very often for those early in the mystical journey there are many misconceptions, misunderstandings, about self-negation, self-nullification or passing away, and as a result very powerful barriers, resistances, are formed on vital and mental levels to the actual experience of passing away, which brings true peace, rest, and is a perfect delight - Pure Bliss.

Understand, in the experience of passing away it is not that there is an end to the natural and spontaneous play of self-generation, or the continuum of the arising of self from the foundation of being, but rather, self-grasping, and the play of desire and fear in self-grasping ends, the illusion of a separate and substantial self-existence apart from the universal and God comes to an end, ‘passing away.’ Thus, who and what we are in God and who and what we are in ourselves are joined as one, and there is an experience of Self-realization in conscious union with God; hence, the awakening, as it were, to the Divine I Am, the True ‘I’ - Ani.

What is false, what is unreal, passes away. It is for this reason that immediately following this line of passing away and no passing away the prophet invokes the destruction of the ‘wicked,’ which is to say all that is false, unreal, non-existent.

There was a wonderful and blissful play of running and returning, dancing this secret mystery in dreamless sleep and the arising of dreams last night, so naturally it seemed good to share something of this contemplation with my sisters and brothers, and friends.

Passing away, may you be taken up in the divine rapture of the Risen and Ascended Messiah, the Spirit of God gathering you into the Holy One of Being! Amen.

Shalom Aleichem!
Tau Malachi
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Re: Passing Away, No Passing Away (Psalm 139:17-18)

#2 Postby sheryl » Sat Jun 22, 2019 10:23 am

Shalom Beloved Tau and Dear Friends!

There is so much in this teaching, so much so that even going through the thoughts arising from this teaching is in itself a practice of what is being offered. Gratitude in abundance to the Holy One.

In innumerable ways, this speaks of the journey of this soul, the journey of all souls. With God's help, perhaps something useful can be shared.

Years ago, when joining the outer church, a banner hung on the wall with words "Dead to Self. Alive in Christ". A touch of resentment would stir with the thought: How can one be dead to self without first knowing self?!

There was also a word that arose years ago, right before taking a turn that resulted in much suffering: To know the truth you must go into and through to the other side.

In what you have shared, Tau, I am hearing that knowing self is seeing the end of self. To know and to be fully known, as Paul offers, is to see the place of arising of the Word of God, the self, the world self, the cosmic self. True knowing is not found within the arisings themselves, especially the husked arisings, but from the perspective of the spaciousness in which the arisings occur. So of course how can one find the end without knowing that which ends? But knowing that which ends is seeing its arising, its beginning and its end.

If we take what is gifted in this thread, together with the teachings on Living Waters, can we not say that this is all occurring within our true heart? Oh how vast and spacious is the heart! We have before been taught of the husks around the true heart, but can these husks actually be around the paths within the true heart? Or perhaps there is no difference between the space and the arisings within that space!

No wonder Beloved David spoke so deeply of his love for the Word of God! Psalm 119 is being perceived now with a greater understanding.

So no matter what we are experiencing, what we are going through, trials, tribulations, blessings, joys, we are being led on the path to seek the other side of it it all, the end. When we are mentored, when we are guided, when counsel is given, it is not simply to help with what is arising, but to move through it to its end.

Freedom is seeing the beginning and the end and abiding in the space in which it arises! Praise God!

Peace to all,

Sheryl

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Re: Passing Away, No Passing Away (Psalm 139:17-18)

#3 Postby Tau Malachi » Sun Jun 23, 2019 9:57 am

Grace and peace to you in Hayyah Yeshua!

Lovely insights my sister.

There is, indeed, no end to self-generation, or the natural and spontaneous arising of self, but there is an end, cessation, of self-grasping, and the play of desire and fear in self-grasping. When self-grasping ends the self arises in its innate purity, in unity with the Eternal One (Yahweh), and as with all that is arising in a soul fully awake and aware in this ‘passing away’ there is self-liberation, the ‘I-thought’ and all thoughts self-liberating as they arise, reintegrated with the Primordial Foundation, which is the Light of the Infinite One - Clear Light.

Now in this passage the prophet David is speaking of ‘counting the thoughts of the Most High (Elyon), and he proclaims that it is not possible, rather like counting the grains of sand on a vast ocean beach, let alone all grains of sand throughout the world. As such, to ‘come to the end’ implies a complete surrender - the acceptance that a mortal being cannot count the ‘thoughts’ of God, nor can even an angelic being; hence, ‘to come to the end’ is the realization that there is no end, the realization of the truth, reality, of God Most High as Ain Sof, ‘One-Without-End.’ If this recognition occurs in conscious union, so also there is the recognition of the bornless nature of the soul, the recognition of the soul as a continuum of being without beginning or end within the One-Without-End, the Infinite and Eternal One.

There is, as you say, the need to pass through what arises and transpires to come to the ‘other side,’ whether seemingly ‘good’ or ‘bad,’ pleasant or unpleasant, seeking to see and know the Holy Shekinah in it, and so the Holy One; but then, finding, one will find no end, or rather, one will find the ‘end of things’ in the Holy One, the One-Without-End.

If we look into the cause of our sorrow and suffering we will find that it is our grasping and self-identifying with things arising and transpiring in ignorance, in the illusion of separation, and likewise seeking an ‘end’ in this unenlightened state, when in reality there is no end, at least not in the way that we conceive in the ignorance. There is, in relative reality, temporal reality, beginnings and ends of things, naturally so in that existence, reality, is a continuum of endless change, forever transforming; but then within and behind is the Primordial Foundation that is Infinite and Eternal, without beginning or end - bornless, which never changes. This is the reality of the Divine Self, Divine I Am, inseparable from the Primordial and Supernal One.

If, indeed, self arises in innate purity, the primordial elements of consciousness arising in innate purity - unity with the Primordial Foundation, the self liberating as it arises, reintegrating with the Primordial Foundation, ‘dying’ in this way that Divine I Am abides in conscious union with the Messiah in God Most High (El Elyon); hence the realization of the Essential Name, Eheieh.

These are a few thoughts arising on this Day of Rest that seemed good to share.

May all be blessed by the Queen of Shabbat this day, and may many experience repose in the Holy One of Being! Amen.

Shabbat Shalom!
Tau Malachi

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Upgrading

#4 Postby Elder Gideon » Sat Jul 13, 2019 12:49 pm

Shalom Tau Malachi:



I continue to marvel at the truth I’ve passed over countless times, truth you found between the lines of this verse from Psalm 139: I come to the end - I am still with you.

I’m now seeing its relationship in many other points of scripture that make new sense of how to hear this without the ego. So often, “self-offering,” “self-negation,” “deny yourself,” are distorted by build up of centuries of religious distortion. You’ve recently reminded us of how to hear something of this more naturally: Break out of yourself, take up your cross, and follow me (Matthew 16:24).

During my most painful faith crisis, I had no guidance to show me what was happening. I was in college, out of country, grieving, and losing my grip on the historical Jesus I had only known. Something was coming apart in my faith. I felt existential vertigo. What I didn’t know—what no one could tell me then—was that I was hatching out of an egotistical relationship with the historical Jesus and entering into a new awareness of the Cosmic Christ. Had someone told me I would get “Jesus” back on the other side of this, I might have relaxed and trusted that the Holy Spirit, not some other spirit, was leading me ‘astray’ into a deeper knowledge of God.

Applied here, I, in my fundamentalist faith, came to an end—I am still with You, as a mystic.

An old reality—I come to an end—and a new reality—I am still with you—show up in Yeshua’s beautiful metaphors of the same process in Matthew: No one sews a piece of unshrunk cloth on an old cloak, for the patch pulls away from the cloak, and a worse tear is made. Neither is new wine put into old wineskins; otherwise, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved (9:16-17).

Clothing shed is another superb way of hearing the end of one self and the threshold into another:

"When will you appear to us, and when will we see you?" Yeshua said, "When you strip without being ashamed, and you take your clothes and put them under your feet like little children and trample then, then [you] will see the son of the living one and you will not be afraid
” (Thomas 37).

Perhaps these examples provide some insights you might have in this most important mystery of how, on the other side of a mystical death, we get ourselves back—upgraded.

Gratefully,

Elder Gideon


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