Workshop in Lexington: “Reading the Bible Mystically”: Dr. Laurence H. Kant: Flood and Noah Narrative: Sunday, December 13, 2-5 pm

Workshop in Lexington: “Reading the Bible Mystically”: Dr. Laurence H. Kant: Fall Series: Sunday, November 8, 2-5 pm

Reading the Bible Mystically: Fall Series: Dr. Laurence H. Kant

Reading the Bible Mystically continues on Sunday, September 20, 2-5 p.m. at 131 Jesselin Drive. Everyone is welcome, whether or not you were able to attend the prior introductory workshops. This time we will discuss Genesis 2 and its relation to Genesis 1.

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READING THE BIBLE MYSTICALLY: Fall Series

Dr. Laurence H. Kant, Historian of Religion (Ph.D., Yale University, 1993)
September 20, 2015, 2-5 p.m.
Location: 131 Jesselin Drive, Lexington, KY  40503

Everyone comes to the Bible with different perspectives. Lay people appeal to tradition, practice, belief, social justice, evangelism, literal interpretation, and opposition or apathy to religion. Scholars interpret the Bible from their own angles: history, literature, sources, language, theology, and archaeology. No one perspective, however, can encompass and fully explain biblical texts.

For me, a mystical approach to biblical interpretation entails the discovery and creation of profound meaning in the text. Integrative in nature, it uses a variety of perspectives to understand the contexts and multiple (often ambiguous and sometimes conflicting) meanings of passages. We start from the ground up, beginning with small details (word-by-word and even letter-by-letter) as we move through sentences and stories toward apparently hidden and esoteric readings. Usually what we regard as secret or mystical lies in open sight, but seeing it demands close attention and far-reaching awareness of all sorts.

We will spend the bulk of our time this session engaging the text, particularly Genesis 2, and discussing its use in constructing meaning for our lives. No previous background is necessary. Mutual respect is assumed in an atmosphere open to all spiritual, religious, and non-religious points of view.

Upcoming dates in this series are as follows (at the same time from 2-5 p.m. on Sunday afternoons, location to be announced): October 11, November 8, and  December 13.

The cost of the workshop is $35.00 per person (cash, or check made out to “Mystic Scholar, LLC”), Reserve a place by emailing Dr. Kant at dblk2@qx.net (with “Mystic Scholar” in the subject line). Payment may be made at the door before the workshop. Please read Genesis 1 and 2 beforehand. For further information on the presenter, see the attached CV and bio, as well as the brochure with photos.

 

BibleMystic3

BioKant2a

CurriculumVitaeMainWeb2

Dr. Laurence H. Kant
dblk2@qx.net
859-278-3042
http://mysticscholar.org

Workshop in Lexington: “Reading the Bible Mystically”: Dr. Laurence H. Kant

READING THE BIBLE MYSTICALLY: An Introductory Workshop
Dr. Laurence H. Kant, Historian of Religion (Ph.D., Yale University, 1993)
August 30, 2015, Sunday, 2:00-5:00 p.m.: Encore class
Location: 131 Jesselin Drive, Lexington, KY  40503

Everyone comes to the Bible with different perspectives. Lay people appeal to tradition, practice, belief, social justice, evangelism, literal interpretation, and opposition or apathy to religion. Scholars interpret the Bible from their own angles: history, literature, sources, language, theology, and archaeology. No one perspective, however, can encompass and explain biblical texts.

For me, a mystical approach to biblical interpretation entails the discovery and creation of profound meaning in the text. Integrative in nature, it uses a variety of perspectives to understand the contexts and multiple (often ambiguous and conflicting) meanings of passages. We start from the ground up, beginning with small details (word-by-word and even letter-by-letter) as we move through sentences and stories toward apparently hidden and esoteric readings. Usually what we regard as secret or mystical lies in open sight, but seeing it demands close attention and far-reaching awareness of all sorts.

We will initially have a brief review of some basic Hebrew Bible background, including chronology, history, the source hypothesis, and language issues. We will follow this up with a short discussion of how Jews, Christians, and Muslims, as well as non-believers, non-affiliated, and spiritual-but-not-religious, view the Bible. Then we will spend the bulk of our time engaging the text, particularly Genesis 1, and discuss its use in constructing meaning for our lives. No previous background is necessary. Mutual respect is assumed in an atmosphere open to all spiritual, religious, and non-religious points of view.

The workshop is part of a larger series that continues in the Fall. Upcoming dates are as follows (at the same time from 2-5 p.m. on Sunday afternoons, location to be announced): September 20, October 11, November 8, and  December 13.

The cost of the workshop is $35.00 per person (cash, or check made out to “Mystic Scholar, LLC”), Reserve a place by emailing Dr. Kant at dblk2@qx.net (with “Mystic Scholar” in the subject line). Payment may be made at the door before the workshop. Please read Genesis 1 and 2 beforehand. For further information on the presenter, see the attached CV and bio, as well as the brochure with photos, below.

Dr. Laurence H. Kant
dblk2@qx.net
859-278-3042

 

BibleMystic2

BioKant2a

CurriculumVitaeMainWeb2

Workshop: “Reading the Bible Mystically”

READING THE BIBLE MYSTICALLY: An Introductory Workshop
Dr. Laurence H. Kant, Historian of Religion (Ph.D., Yale University, 1993)
June 14, 2015, Sunday, 2:00-5:00 p.m.
Full Circle Massage School: 465 EAST HIGH STREET, Suite 110, Lexington, KY  40507 (Please note that the correct address 465 East High Street)

Everyone comes to the Bible with different perspectives. Lay people appeal to tradition, practice, belief, social justice, evangelism, literal interpretation, and opposition or apathy to religion. Scholars interpret the Bible from their own angles: history, literature, sources, language, theology, and archaeology. No one perspective, however, can encompass and explain biblical texts.

For me, a mystical approach to biblical interpretation entails the discovery and creation of profound meaning in the text. Integrative in nature, it uses a variety of perspectives to understand the contexts and multiple (often ambiguous and conflicting) meanings of passages. We start from the ground up, beginning with small details (word-by-word and even letter-by-letter) as we move through sentences and stories toward apparently hidden and esoteric readings. Usually what we regard as secret or mystical lies in open sight, but seeing it demands close attention and far-reaching awareness of all sorts.

We will initially have a brief review of some basic Hebrew Bible background, including chronology, history, the source hypothesis, and language issues. We will follow this up with a short discussion of how Jews, Christians, Muslims, as well as non-believers, non-affiliated, and spiritual-but-not-religious, view the Bible. Then we will spend the bulk of our time engaging the text, particularly Genesis 1, and discuss its use in constructing meaning for our lives. No previous background is necessary. Mutual respect is assumed in an atmosphere open to all spiritual, religious, and non-religious points of view.

The workshop is part of a larger series that continues in the Fall (September-October). Dates and times will be announced. There is a limit of 24 people for the June 14 session. If significantly more than 24 sign up, I will hold a repeat session at a later date.

The cost of the workshop is $35.00 per person (cash, or check made out to “Mystic Scholar, LLC”), Reserve a place by emailing Dr. Kant at dblk2@qx.net (with “Mystic Scholar” in the subject line). Payment may be made at the door before the workshop. Please read Genesis 1 beforehand. For further information on the presenter, see the attached CV and bio, as well as the brochure with photos.

Dr. Laurence H. Kant, Historian of Religion (Ph.D., Yale University, 1993)

BibleMystic1
BioKant2a
CurriculumVitaeMainWeb2

Copyright secured by Digiprove © 2015 Laurence Kant

Idolatry

Anything can be idolatrous. Therefore, question everything.

Esau and Jacob

Who is Esau? He whom Jacob makes whole. Who is Jacob? He whom Esau makes whole. Separately they are fragments, shards. Together they comprise a complete vessel holding the light of the Source in one integrated consciousness.

Creation

Creation is a process that never stops (Gen 1-2)

Promised Land

Does the Source want us to reach the promised land? No. The Source wants us to be on our way there, to walk toward it.  There is no promised land: only a dirt path with spectacular scenery, our two legs, and good travel companions.  The path is rocky and slow-going, but we learn much along the way. There are lots of alternate routes, and each one takes us to new vistas and landscapes.  When we finally do arrive at the place for which we yearn, we find that it’s just another dirt path taking us somewhere else.

Jacob’s Ladder

Jacob’s Ladder: Dreams allow us to move from one dimension to another.

Lost

Lost we wander in the wilderness trying to find an oasis, not realizing that both the wilderness and the oasis are inside us.

When Things Look Down

When things look down,  look up.

Genesis

Genesis is the story of flawed characters just like us.

Light and Contrast

If all was light, creation could not be. Boundaries require contrast.

What is the Light of Day 1

Since the Source created the sun, the moon, the planets, and the stars on Day Four, what is the light of Day 1? It is the hidden light, the light seen not by our our outer eyes, but by our inner eyes (Gen 1).

Befriending the Darkness

Sometimes we have to accept and befriend the darkness before we can see the light. Remember that in Genesis 1 darkness precedes light.

A New Day

A NEW DAY
© 2010, Dr. Laurence H. Kant
Essay for the Evolutionary Envisioning Circle of the Annual Great Mother Celebration, September, 2010

A new day emerges, as so many have in millennia past. Once, after we foraged and gathered, we became hunters. Once, after we hunted, we became farmers and shepherds. Once, after we lived in villages and small enclaves, we became city dwellers. Once, after priests and kings ruled, leaders came from the people. Once we did not know what was on the other side of the ocean; now we can not only travel there by boat or jet, but we can be virtually present on other continents when we’re secure at home half a world away. Once we thought that mass violence and genocide were normal; now we don’t. Once we did not even have a word for genocide; now we do.

Each time we move a few steps closer to the land of Eden, where, amidst friendship, dance, love-making, study, and work, we will dine again with God, the Source of All That Is. The sparks of fire that scattered at creation slowly come together to create a flame that lights our world in times of dissolution and chaos. We move from confusion toward knowledge, from fear toward courage, from despair toward hope, from separation toward unity, from pieces toward wholes.

What is wholeness? In Hebrew and Arabic, shalom/salaam connects to a Semitic root that means “whole” and “complete.” Some say “peace,” but that’s only part of the story. In its mystical sense, shalom/salaam really means interconnected oneness. It is that place where difference and oneness coexist, where each being finds its own unique purpose and self-expression as part of one planetary tableau, one eternal poem, one cosmic body, one collective consciousness, one Source.

During the shift, the ego (the I) recedes, and the authentic person emerges from its mother’s womb. The true self, the person You truly are, takes its place in the chariot palace, near the blazing wings of the multi-headed cherubim and the flashing heat of the serpentine seraphim. There it dines with other new-born true selves to seek wisdom in the new Temple of Knowledge and Love. Feminine and masculine energies, whose significance we assumed we understood, reveal unexpected meanings to thinking bodies and heart-filled minds. Days of pleasure and collective communing finally allow a slumbering species to shed its ego hide and put on a healing garment of shared awareness.

What will wholeness mean for evolving human culture? “Conformity” means a mass of individuals forming a collective mega ego (an I). Genuine “community” means a critical mass of individuals building a whole that transcends the individual egos and creates a collective Higher Self.

The events we see on our television sets and computer monitors—boiling, jittery delirium and tumult accompanied by earth’s eruptions, swirling storms, and disappearing ice—signal a shift from one age to the next. There will be many more such shifts in the future. But, for now, at this moment, our twenty-five-hundred-year sojourn at the inn of familiar habits, nations, and institutions has ended. Dying structures make way for new. Another day of travelling begins toward another inn on the road circling back and forward from and toward Eden. Here, in another time long, long ahead, we will be able to eat of both trees—of life and knowledge—but with experience enough to do so as humble partners of the Source, adult co-creators, sharing in the miraculous birthing of new worlds.

Jacob’s Dream

Genesis 28:10-22

We humans are stones, apparently hard and unchangeable, but in reality slowly transforming, able to be molded and shaped, gradually breaking up into soil as we nourish the earth, the water, and the air.

Jacob used a stone as a pillow during sleep and set it up afterwards as a standing pillar to remind us that we are creatures of the earth,  nourished by our mother, linked to heaven, going up and down a stone staircase, as we integrate female and male, above and below, inside and outside, earth and heaven.

Just as Jacob, we are here to immerse ourselves in life’s ups and downs:  stones breaking up and reshaping themselves as we point our inner selves heavenward and earthward to remind us of our home straight ahead, with our authentic being, now expanded to include the ever shifting kaleidoscope of life made whole.

Torah Was First

The Source created Torah before creating the world. Learning preceded producing.

The Power of Symbolism

Here is my dissertation:  “The Interpretation of Religious Symbols in the Graeco-Roman World:  A Case Study of   Early  Christian Fish Symbolism” (3 vols):  Yale University, 1993.  Please note that the pagination in the PDF files, though close, is not exactly the same as in my original dissertation (due to formatting issues).

I originally intended this as part of a comparative study of ancient symbols, including the menorah for Jews.   Given the length of the project, this was not practical.  However, I regard my dissertation as comparative project whose goal is to understand the nature of religious symbolism.

There are many things that I would now change, including writing style.  Of note is the Avercius (Abercius) inscription text, which has several errors; for a correct edition, see https://mysticscholar.wpenginepowered.com/wp-content/uploads/2010/12/AverciusText1a.pdf.  I also wish that I had  included a section on the use of fish and fishing symbolism in the gospels.  If interested, take a look at the text of a talk I gave on this topic in “Essays and Talks” in “Larry Kant” (https://mysticscholar.wpenginepowered.com/wp-content/uploads/2010/12/FishNTTalk1.pdf).

I have also somewhat changed my views of Freud and Jung.  I always appreciated them, but my dissertation is more critical of them than I would be now.

Diss1; Diss2; Diss3; Diss4; Diss5; Diss6

Deep Knowledge

Deep knowledge takes us to a place where knowledge itself begins to evaporate into infinity. That’s when we eat the fruit of the tree of knowledge once again.

Rev. Jim Wallis on Government Cuts

As a Jew, I thoroughly share the sentiments of Rev. Jim Wallis.  The TaNaKh and rabbinic tradition command us to take care of the poor and marginalized.  That why we are told not to plough the corners of our fields.  When the Hebrew Bible and the rabbis talk about caring for the needy, they refer to communities and governments.  The structures envisioned in those texts are governmental, and they *require* (not merely suggest) a society take the needy into account.  This tradition does not focus on voluntary acts and association, but on political structures that create a just society.  Those who try to convert these into free-market scenarios, which advocate economic commitments that are solely private, do not understand what the texts actually say.  Those who know the Hebrew and the history should start articulating the true nature of this tradition, which demands that governments protect those in need.

http://blog.sojo.net/2011/03/24/fast-pray-and-act-new-threats-to-the-poor/#disqus_thread

 

Dreams Are Raw Acts of Creation

Dreams are raw acts of creation, just as when the Source created the universe in the first six days of Genesis. Dreams show we are made in God’s image.

Words

According to Genesis 1, the world was created with words. This is the core of Jewish wisdom.

Jewish Symbols: The Menorah

See my talk:   Laurence H. Kant, “Reassessing the Interpretation of Ancient Symbols,” Hellenistic Judaism Section Panel on Erwin Goodenough, American Academy of Religion/Society of Biblical Literature Annual Meeting, Anaheim, November, 1989: This piece deals with symbol interpretation and the early Jewish interpretation of symbols, particularly the menorah: © 1989, Laurence H. Kant, All rights reserved:   MenorahTalk1

This is a summary of my view of how a symbol conveys its meanings.

Moses’ Face Shone

Moses’ face shone with the light of the Source (Ex 34.29), the reflected radiance of a divine encounter and its presence (Shekinah) in the world through moral injunctions inscribed on stone tablets.  Light–inner awareness of the Source and of being–arises in us (as with Moses) when we connect a mystic moment to life. This is one purpose of our human incarnations:  to integrate being and becoming through right intention and action–character and ethics.

Time Never Stops

Time never stops. It is inexorable. In moments of joy and tragedy, the earth continues to rotate and the seasons continue to alternate. Shabbat and meditation offer a glimpse of existence outside of time. There we reside in the presence of the Source: no limits, no boundaries, only the vibrations of no/thing.

Chaos

Chaos is always lurking behind sturdy structures, offering the possibility of change and thus transformation.  This is the story of Genesis and of our world today.

Jewish Humor

I have today added a number of jokes to the Jewish humor section, including  Woody Allen’s classic “Sacrifice of Isaac” and “The Pope and the Jews” (a wonderful story that I use in multifaith gatherings to illustrate the importance of understanding how two different people can size up a situation completely differently).  Take a look:  http://mysticscholar.org/category/5jewish-quarter/humor-jewish-quarter/

The Sacrifice of Isaac (Jewish humor from Woody Allen)

This is classic, all over the web.  Take a look at William Novak and Moshe Waldoks (ed. and annotated by), The Big Book of Jewish Humor (New York:  Harper & Row, 1981), p. 220

WOODY ALLEN ON ABRAHAM AND ISAAC

The Sacrifice of Isaac

And Abraham awoke in the middle of the night and said to his only son, Isaac, “I have had a dream where the voice of the Lord sayeth that I must sacrifice my only son, so put your pants on.”

And Isaac trembled and said, “So what did you say? I mean when He brought this whole thing up?”

“What am I going to say?” Abraham said. “I’m standing there at two A.M. I’m in my underwear with the Creator of the Universe. Should I argue?”

“Well, did he say why he wants me sacrificed?” Isaac asked his father.

But Abraham said, “The faithful do not question. Now let’s go because I have a heavy day tomorrow.”

And Sarah who heard Abraham’s plan grew vexed and said, “How doth thou know it was the Lord and not, say, thy friend who loveth practical jokes, for the Lord hateth practical jokes and whosoever shall pull one shall be delivered into the hands of his enemies whether they pay the delivery charge or not.”

And Abraham answered, “Because I know it was the Lord. It was a deep, resonant voice, well modulated, and nobody in the desert can get a rumble in it like that.”

And Sarah said, “And thou art willing to carry out this senseless act?” But Abraham told her, “Frankly yes, for to question the Lord’s word is one of the worst things a person can do, particularly with the economy in the state it’s in.”

And so he took Isaac to a certain place and prepared to sacrifice him but at the last minute the Lord stayed Abraham’s hand and said, “How could thou doest such a thing?”

And Abraham said, “But thou said —”

“Never mind what I said,” the Lord spake. “Doth thou listen to every crazy idea that comes thy way?” And Abraham grew ashamed. “Er – not really … no.”

“I jokingly suggest thou sacrifice Isaac and thou immediately runs out to do it.”

And Abraham fell to his knees, “See, I never know when you’re kidding.”

And the Lord thundered, “No sense of humor. I can’t believe it.”

“But doth this not prove I love thee, that I was willing to donate mine only son on thy whim?”

And the Lord said, “It proves that some men will follow any order no matter how asinine as long as it comes from a resonant, well-modulated voice.”

And with that, the Lord bid Abraham get some rest and check with him tomorrow.

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For more on the this story in the Bible:  see AqedahPart1a and AqedahPart2a.

Translations of Genesis

These are examples of my new translations of two small portions of Genesis: © 2007 Laurence H. Kant:  http://mysticscholar.org/talkspubs/translations-of-genesis/

Who Are We, You and I: Meditations on Death and Afterlife

See my talk:  Laurence H. Kant, “Who Are We, You and I: Meditations on Death and Afterlife”: Late Life Concerns: The Final Miles, Newman Center, Lexington, Kentucky, August, 2010: © 2010, Laurence H. Kant, All rights reserved:  Who Are We

Aqedah (Genesis 22): Binding of Abraham and Isaac

See Laurence H. Kant, “Some Restorative Thoughts on an Agonizing Text:  Abraham’s Binding of Isaac and the Horror on  Mt. Moriah  (Gen. 22)”:  “Part 1,”Lexington Theological Quarterly 38 (2003) 77-109; “Part 2, Lexington Theological Quarterly 38 (2003) 161- 94: AqedahPart1a andAqedahPart2a

See also Laurence H. Kant, “Arguing with God and Tiqqun Olam:  A Response to Andre LaCocque on the Aqedah,” Lexington Theological Quarterly 40 (2005) 203-19 (this was a response to an article by André Lacocque, “About the ‘Akedah’ in Genesis 22:  A Response to Laurence H. Kant,”Lexington Theological Quarterly 40 (2005) 191-201): AqedahResponseToLacocque

Jewish Inscriptions in Greek and Latin

See Laurence H. Kant, “Jewish Inscription in Greek and Latin,” in Aufstieg und Niedergang der römischen Welt, 2.20.2:671-713.  Berlin:  Walter de Gruyter, 1987 at the following two links:  JewishInscriptions1; JewishInscriptions2

Fish and Fishing Symbolism in the Synoptic Gospels

See my talk:  Laurence H. Kant, “Fish and Fishing Symbolism in the Synoptic Gospels,” Synoptic Gospels Section, American Academy of Religion/Society of Biblical Literature Annual Meeting, Chicago, November, 1994: © 1994, Laurence H. Kant, All rights reserved:  FishNTTalk1

Ancient Synagogues in Jewish Inscriptions

See my talk:  Laurence H. Kant, “Early Jewish Synagogues in Epigraphic Evidence,” Archaeology of the New Testament World Group, American Academy of Religion/Society of Biblical Literature Annual Meeting, San Francisco, November, 1992: © 1992, Laurence H. Kant, All rights reserved:  SynagogueTalk1

Fish Symbolism

Here is my dissertation:  Laurence H. Kant, “The Interpretation of Religious Symbols in the Graeco-Roman World:  A Case Study of   Early  Christian Fish Symbolism” (3 vols):  Yale University, 1993.  Please note that the pagination in the PDF files, though close, is not exactly the same as in my original dissertation (due to formatting issues).

I originally intended this as part of a comparative study of ancient symbols, including the menorah for Jews.   Given the length of the project, this was not practical.  However, I regard my dissertation as comparative project whose goal is to understand the nature of religious symbolism.

There are many things that I would now change, including writing style.  Of note is the Avercius (Abercius) inscription text, which has several errors; for a correct edition, see above.  I also wish that I had  included a section on the use of fish and fishing symbolism in the gospels.  If interested, take a look at the text of a talk I gave on this topic in “Essays and Talks” in “Larry Kant.”

I have also somewhat changed my views of Freud and Jung.  I always appreciated them, but my dissertation is more critical of them than I would be now.

Diss1; Diss2; Diss3; Diss4; Diss5; Diss6

Holy Texts

Our lives are holy texts, chapters in the sacred scripture of humanity.

Sacred Stories

Our lives are sacred stories. We are here to tell them and inspire others.

Justice

Where do we find justice? Only by pursuing it. (Deut 16:20)

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