My classes are maps of consciousness that explore the inner truths and mysticism of the world’s great spiritual traditions, and teach what it means to create sacred space both in our inner and outer lives.
Kabbalah Basics at Kashi Atlanta Ashram
7-Week Workshop Series · February 7 – March 21 · 7:30 – 9:00 pm
Series: $135 Single class drop in: $30 per class. Sliding scale possible if needed.
The literal translation of the Hebrew root word, QBL, from which we get Kabbalah is ‘that which is received.’ To receive we must be receptive, and open ourselves, creating a container that transmutes the teachings so that we ourselves can become a living part of the Kabbalah. Not just to receive, but to raise our consciousness to the point where our perception of reality is completely changed, and the divine within all creation is revealed.
Generally speaking, Kabbalah is divided into three categories: the Theoretical, which concerns itself primarily with the inner dimensions of reality – the spiritual worlds, levels of souls and angels; the Meditative, where the goal is to train the student to reach higher elevated meditative states of consciousness and, perhaps, even a state of prophecy through employing the Divine names, and letter permutations and, lastly, the Magical, which concerns itself with altering and influencing the course of nature. It also uses the divine names, incantations, amulets, magical seals and various other mystical exercises. With regards to the latter, the vast majority of the more important texts of magical Kabbalah have never been published, and for all intents and purposes, became extinct; its knowledge completely forgotten.
The ultimate purpose of the Kabbalah is the perfection of the Self – making the Self into a better, more expanded individual; more transcendent, more attuned to the essence and roots of one’s soul. This is what Kabbalah offers those who truly wish to receive it.
Secrets of the Soul at Kashi Atlanta Ashram
Thursdays · April 4 — May 16 from 7:30-9:30 am with Lorell Frysh, PhD.
Although the current scientific consensus is that there is no evidence to support the existence of the traditional definition of the soul as the spiritual breath of the body, most people believe they have some form of a soul. And yet ‘soul’ is hard to define and there is distinction and disagreement amongst different religions about what the soul actually is.
In metaphysics, the concept of ‘soul’ may be equated with that of ‘mind’ in order to refer to the consciousness and intellect of the individual. Soul or psyche, which was defined in Ancient Greek as “to breathe”, are the mental abilities of a living being: reason, character, feeling, consciousness, memory, perception and thinking.
Depending on the philosophical system, a soul can either be mortal or immortal. In Judeo-Christian religions, only human beings have immortal souls. For example, the Catholic theologian Thomas Aquinas attributed “soul” (anima) to all organisms but argued that only human souls are immortal.
Other religions (most notably Hinduism and Jainism) hold that all living things from the smallest bacterium to the largest of mammals are the souls themselves (atman, jiva) and have their physical representative (the body) in the world. Jain philosophy is the oldest world philosophy that separates body (matter) from the soul (consciousness) completely. The actual self is the soul, while the body is only a mechanism to experience the karma of that life (i.e. if we see a tiger then there is a self-conscious identity residing in it (the soul), and a physical representative (the whole body of tiger, which is observable) in the world.) Some teachings even state that even non-biological entities (such as rivers and mountains) possess souls.
Buddhism teaches that all things are impermanent, in a constant state of flux; all is transient, and no abiding state exists by itself. This applies to humanity, as much as to anything else in the cosmos, thus, there is no unchanging and abiding self or soul. However, there are scholars who have noted a curious development in Mahayana Buddhist philosophy, which affirms concepts such as Buddha-nature, Rigpa, or “original nature”. They argue that these concepts constitute a non- or trans-personal self, and almost equate in meaning to the Hindu concept of atman, although they differ in that they say that Buddha-nature does not incarnate, except in exceptional cases when Tulkas, or very High Lamas (the Dalai Lama is a Tulku) do reincarnate. This knowing is rooted in the fact that the consciousness, or shes-pa, does not dissolve after death, but has sufficient durability to survive in repeated births. One has to question whether this might not relate to a concept of soul.
As complex a subject as the study of the soul is, learning what the great religions have to teach about the very aspect of ourselves that we identify as enlivening us is both informative and very often transformative!
- 7 Week Workshop $135
- $125 with registration by March 28
Classes include the study of the following religions from cultural, religious and mystical perspectives:
Native American spirituality,
I also Mentor students who wish to become Ministers/Cherags in the Inayati Sufi Order