‘The Great Escape’

     
Every day is Plato Day for Magpie Mason readers, but October 13 especially is Plato Day, thanks to the School of Practical Philosophy. From the publicity:

Plato’s dialogue “Crito” enables us to listen in on a dramatic conversation in an Athenian jail cell in 399 BC. The great philosopher Socrates’ execution is set for the next day, and his closest friend Crito arrives offering a foolproof plan of escape. The question is can he convince Socrates to flee?

Socrates makes it clear that he will only consent to escape if he can be shown that it is the right thing to do—the just and virtuous course of action. Crito, convinced that he has excellent reasons for escape, eagerly presents them one after another. How does he fare? What does Socrates decide? What is his reasoning?

Join us to discover why Socrates said the “unexamined life is not worth living,” and enter into a conversation involving life’s most important questions. In giving serious consideration to these, you may well discover answers for yourself that will positively impact your daily living.

The day includes an opening presentation, group study sessions, a great Greek lunch, light entertainment, and closing reception. Family and friends are welcome and no prior study of Plato is required.

Sunday, October 13

Registration opens at 8:30 a.m.

Program: 9 a.m. to 3:30 p.m.

Wine reception to follow

12 East 79th Street, Manhattan

Fee: $50: includes materials, refreshments, lunch, and wine reception, or $25 for people enrolled in a full-time course of study (i.e. high school, university, etc.)


I enjoyed this discussion one day a couple of years ago, so I’m going to sit this one out, but you should go. Click here to book seat. Enjoy.
     

‘The Last Day’

     

If it’s fall, it must be time for a Socrates Sunday at the School of Practical Philosophy.

Doing the good work that Masonic lodges ought to be doing, the school pours philosophy out of the urn where most people merely observe it as a subject, and instead makes love of wisdom urgent so its students may add it to their lives. From the publicity:

Socrates’ Last Day

Sunday, November 11

9 a.m. to 3:30 p.m.

School of Practical Philosophy

12 East 79th Street

Manhattan

$50 per person—click here

If today were the last day of your life, what would you do? What would you say, and how would you feel as the destined hour approached? What would the wise man or woman do in this situation?

Fortunately, Plato’s dialogue Phaedo provides us with a first-hand account of Socrates’ final day in 399 B.C.—one that ends with Socrates, surrounded by his followers, drinking a cup of hemlock in an Athenian prison.

Join us as we immerse ourselves in the wisdom of Socrates and experience his calm confidence in the face of death. Discover what he meant in saying “The true disciple of philosophy is ever pursuing death and dying.” Come to appreciate how Socrates’ words can help us live happier everyday.

The day includes an introductory presentation, catered luncheon, and wine reception. Family and friends are welcome. No prior knowledge of Plato is required. Enjoy the power of group study, delight in philosophical entertainment and engage in stimulating conversation.

Coffee available at 8:30. Wine Reception at end of day.

Fee: $50 ($25 for full-time high school or college students), which includes refreshments, lunch, wine reception, and reading materials.
     

‘Why the soul is immortal’

     
Another great opportunity at the School of Practical Philosophy has been announced. A day-long class on Plato’s Phaedo, replete with an outstanding Greek lunch and wine reception, is scheduled for a Sunday next month. No previous knowledge of either Plato or Phaedo is needed, so just go and enjoy, especially if you are a Freemason who ponders the immortality of souls.

This seems to me to be a follow-up class to the one I told you about two years ago.

From the publicity:

Socrates’ Last Day

Plato Study Day

Sunday, October 23

8:30 a.m. - coffee and registration

9 to 3:45 p.m. - program (wine reception follows)

School of Practical Philosophy

12 East 79th Street, Manhattan

$50 per person ($25 for full-time students),

which includes materials, refreshments,

lunch, and wine reception

Tickets available here.

Join us when we will explore Plato’s Phaedo, considered to be an accurate recounting of Socrates’ last day. In our study, we will be present with Socrates and his followers in an Athenian jail in 399 BC. He has been sentenced to death by hemlock and, when the sun sets, so will his life on earth.

Philosophy becomes alive and dramatic as we participate in the conversations that take place from dawn until dusk. We witness Socrates’ courage and compassion as he implores his friends not to fear death, and shows them how to live their remaining days more richly and happily.

Throughout, Socrates makes clear that the unexamined life is not worth living. He does not ask us to accept his views, only to honestly examine our own beliefs, values, and actions. How can we be happy, what prevents us from being so, and how can we lead useful and productive lives? We trust that as the day proceeds you will come to recognize that the counsel he offered on his last day is directly applicable to how you live your life today and tomorrow.

The day will include an opening presentation, group study sessions, light entertainment, a great Greek lunch, and more.

You are encouraged to invite family and friends. No prior knowledge of Plato is needed.
     

‘An honest man is always in trouble’

   

The Death of Socrates by Jacques Louis David, oil on canvas, 1787.
On exhibit at the Met, located only three blocks from our meeting.

“When I leave this court I shall go away condemned by you to death, but [my accusers] will go away convicted by Truth herself of depravity and wickedness. And they accept their sentence even as I accept mine.”
  
Socrates


It is not intentional, but I really have been remiss in updating The Magpie with news of recent events—Masonic, Rosicrucian, and other experiences of recent months. This one took place at the School of Practical Philosophy on East 79th Street the Sunday before last. “The Trial of Socrates” was the day-long program, involving readings from Plato’s Apology, lots of group discussion, and watching a brief couple of scenes of a relevant film. Plus a surprisingly great Greek vegetarian lunch midway, and a wine reception afterward. The best Sunday I’ve had in some time.

So what is Plato’s Apology? First, an understanding of the word. Here it does not signify any expression of remorse. “Apology” derives from the ancient Greek word “apologia,” meaning a formal rebuttal tendered by a defendant in court.

My own copy of the text comes from one of those Walter J. Black Classics Club books from 1941. (I haunt used book sales in the hope of assembling a complete 44-volume set.) Apology actually is a chapter in the book Five Great Dialogues by Plato, as translated by Professor Benjamin Jowett, a luminary at Oxford University in the nineteenth century. Here is the Introduction, penned by Professor Louise Ropes Loomis:

It is the year 399 B.C. Four years ago Athens drove out the bloody terror of the Thirty, which the Spartans had set up to govern her after their victory in the Peloponnesian War. She has restored her democratic constitution, but hardly yet begun to recover from the shock of her terrible defeat and humiliation. Her citizens are embittered, suspicious, eager to blame anyone and everyone for the mistakes and failures of the past. In this year Socrates, now seventy years of age, is accused by three men, Meletus, Anytus, and Lycon, of the formidable crimes of corrupting the youth of the city and professing to disbelieve in the ancestral gods. Of the accusers themselves we know almost nothing. Meletus and Lycon, we hear, resent especially Socrates’ attitude toward the current fashions in poetry and other literature. Anytus is angered by Socrates’ outspoken criticism of the narrow commercial training he is giving his only son. But the charge they bring is such as to stir up superstitious fears of sacrilege and moral uneasiness in the popular mind. Several of Socrates’ old pupils have indeed been involved in the disgraceful events of recent years. His case comes before a citizen court of five hundred and one jurors, a majority vote being sufficient to convict.

The Apology is Plato’s version of his master’s speech in his own defense, written down possibly within two or three years after its delivery. That Plato was present and heard it we know from Socrates; allusions to him [are within the text]. How nearly he has reproduced Socrates’ very words we cannot, of course, judge. As it comes to us, the Apology is actually three speeches. In the first, Socrates, fearlessly and with much play of ironical humor, refutes not only the formal charges contained in the plaintiffs’ immediate indictment, but also the slanderous stories circulated about him by his enemies in years past. He explains and justifies his way of life and religious beliefs, and in a sharp bit of cross-examination exposes the insincerity of the quickly befuddled Meletus. At the close, the court votes him guilty by the comparatively small majority of sixty. The penalty for his offense has next to be determined, since it comes under no existing law. The accusers demand a verdict of death. By rule of court, however, the culprit may propose a counter penalty, the jurors then to choose between the two. In a short second speech, Socrates, less conciliatory and more hotly defiant than before, proposes that instead of punishment he receive the reward of a distinguished citizen, honorable maintenance at the public expense. If he must pay something, he may with his friends help scrape together enough for a moderate fine. The court, annoyed, we may suppose, by what seems his obstinate frivolity, votes to approve the death sentence. In his final words, Socrates, now calm again, accepts the decision and bids his judges and fellow-citizens farewell.

I cannot reproduce here the entire text, which runs about twenty-seven pages in the book, but I’ll share some of the passages that got our attention during the group discussions. If you ever have caught hell for telling the truth—I mean really paid a price—then this is a must read, but everyone should be familiar with this Socratic Dialogue. We didn’t begin at the beginning, but we did start early on. Here Socrates explains to the court how he came to be renowned as the wisest of men:

And here, O men of Athens, I must beg you not to interrupt me, even if I seem to say something extravagant. For the word which I will speak is not mine. I will refer you to a witness who is worthy of credit, and will tell you about my wisdom—whether I have any, and of what sort—and that witness shall be the god of Delphi. You must have known Chaerephon; he was early a friend of mine, and also a friend of yours, for he shared in the exile of the people, and returned with you. Well, Chaerephon, as you know, was very impetuous in all his doings, and he went to Delphi and boldly asked the oracle to tell him whether—as I was saying, I must beg you not to interrupt—he asked the oracle to tell him whether there was anyone wiser than I was, and the Pythian prophetess answered that there was no man wiser. Chaerephon is dead himself, but his brother, who is in court, will confirm the truth of this story.

Why do I mention this? Because I am going to explain to you why I have such an evil name. When I heard the answer, I said to myself, What can the god mean? And what is the interpretation of this riddle? For I know that I have no wisdom, small or great. What can he mean when he says that I am the wisest of men? And yet he is a god and cannot lie; that would be against his nature. After a long consideration, I at last thought of a method of trying the question. I reflected that if I could only find a man wiser than myself, then I might go to the god with a refutation in my hand. I should say to him, “Here is a man who is wiser than I am; but you said that I was the wisest.” Accordingly I went to one who had the reputation of wisdom, and observed to him—his name I need not mention; he was a politician whom I selected for examination—and the result was as follows: When I began to talk with him, I could not help thinking that he was not really wise, although he was thought wise by many, and wiser still by himself; and I went and tried to explain to him that he thought himself wise, but was not really wise; and the consequence was that he hated me, and his enmity was shared by several who were present and heard me. So I left him, saying to myself, as I went away: Well, although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is—for he knows nothing, and thinks that he knows. I neither know nor think that I know. In this latter particular, then, I seem to have slightly the advantage of him. Then I went to another, who had still higher philosophical pretensions, and my conclusion was exactly the same. I made another enemy of him, and of many others besides him.

After this I went to one man after another, being not unconscious of the enmity which I provoked, and I lamented and feared this: but necessity was laid upon me—the word of God, I thought, ought to be considered first. And I said to myself, Go I must to all who appear to know, and find out the meaning of the oracle. And I swear to you, Athenians, by the dog I swear!—for I must tell you the truth—the result of my mission was just this: I found that the men most in repute were all but the most foolish; and that some inferior men were really wiser and better.

So, it’s a good way to make enemies. Assess the big shots you see in life, and usually see them rightly as empty suits. After spending some time conferring with politicians, poets, and artisans to gauge their knowledge, assuming each to be far more knowing than himself, he found them to be lacking in “high matters.”

This investigation has led to my having many enemies of the worst and most dangerous kind, and has given occasion also to many calumnies, and I am called wise, for my hearers always imagine that I myself possess the wisdom which I find wanting in others: but the truth is, O men of Athens, that God only is wise; and in this oracle he means to say that the wisdom of men is little or nothing; he is not speaking of Socrates, he is only using my name as an illustration, as if he said, He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth nothing. And so I go my way, obedient to the god, and make inquisition into the wisdom of anyone, whether citizen or stranger, who appears to be wise; and if he is not wise, then in vindication of the oracle I show him that he is not wise; and this occupation quite absorbs me, and I have no time to give either to any public matter of interest or to any concern of my own, but I am in utter poverty by reason of my devotion to the god.

Addressing the nature of the punishment that awaits him, Socrates invokes a stoicism that would be familiar to Master Masons:

Someone will say: And are you not ashamed, Socrates, of a course of life which is likely to bring you to an untimely end? To him I may fairly answer: There you are mistaken: a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong—acting the part of a good man or of a bad. Whereas, according to your view, the heroes who fell at Troy were not good for much, and the son of Thetis above all, who altogether despised danger in comparison with disgrace; and when his goddess mother said to him, in his eagerness to slay Hector, that if he avenged his companion Patroclus, and slew Hector, he would die himself—“Fate,” as she said, “waits upon you next after Hector.” He, hearing this, utterly despised danger and death, and instead of fearing them, feared rather to live in dishonor, and not to avenge his friend. “Let me die next,” he replies, “and be avenged of my enemy, rather than abide here by the beaked ships, a scorn and a burden of the earth.” Had Achilles any thought of death and danger? For wherever a man’s place is, whether the place which he has chosen or that in which he has been placed by a commander, there he ought to remain in the hour of danger; he should not think of death or of anything, but of disgrace. And this, O men of Athens, is a true saying.

In the end, Socrates is left to face his death sentence, and to ponder the nature of the afterlife. Twenty-four centuries after, we still study Socrates, but his persecutors are unknown, long forgotten, except as their names appear in this ancient literature.

Let us reflect in another way, and we shall see that there is great reason to hope that death is a good, for one of two things: Either death is a state of nothingness and utter unconsciousness, or, as men say, there is a change and migration of the soul from this world to another. Now if you suppose that there is no consciousness, but a sleep like the sleep of him who is undisturbed even by the sight of dreams, death will be an unspeakable gain. For if a person were to select the night in which his sleep was undisturbed even by dreams, and were to compare with this the other days and nights of his life, and then were to tell us how many days and nights he had passed in the course of his life better and more pleasantly than this one, I think that any man, I will not say a private man, but even the great king, will not find many such days or nights, when compared with the others. Now if death is like this, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place, and there, as men say, all the dead are, what good, O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is delivered from the professors of justice in this world, and finds the true judges who are said to give judgment there, Minos and Rhadamanthus and Aeacus and Triptolemus, and other sons of God who were righteous in their own life, that pilgrimage will be worth making. What would not a man give if he might converse with Orpheus and Musaeus and Hesiod and Homer? Nay, if this be true, let me die again and again. I, too, shall have a wonderful interest in a place where I can converse with Palamedes, and Ajax the son of Telamon, and other heroes of old, who have suffered death through an unjust judgment; and there will be no small pleasure, as I think, in comparing my own sufferings with theirs. Above all, I shall be able to continue my search into true and false knowledge; as in this world, so also in that; I shall find out who is wise, and who pretends to be wise, and is not. What would not a man give, O judges, to be able to examine the leader of the great Trojan expedition; or Odysseus or Sisyphus, or numberless others, men and women too! What infinite delight would there be in conversing with them and asking them questions! For in that world they do not put a man to death for this; certainly not. For besides being happier in that world than in this, they will be immortal, if what is said is true.

Wherefore, O judges, be of good cheer about death, and know this of a truth: that no evil can happen to a good man, either in life or after death. He and his are not neglected by the gods; nor has my own approaching end happened by mere chance. But I see clearly that to die and be released was better for me; and therefore the oracle gave no sign. For which reason also, I am not angry with my accusers, or my condemners; they have done me no harm, although neither of them meant to do me any good; and for this I may gently blame them.

Still I have a favor to ask of them. When my sons are grown up, I would ask you, O my friends, to punish them; and I would have you trouble them, as I have troubled you, if they seem to care about riches, or anything, more than about virtue; or if they pretend to be something when they are really nothing, then reprove them, as I have reproved you, for not caring about that for which they ought to care, and thinking that they are something when they are really nothing. And if you do this, I and my sons will have received justice at your hands.

The hour of departure has arrived, and we go our ways—I to die, and you to live. Which is better God only knows.

The title of this edition of The Magpie Mind comes not from Plato or Socrates, but from Henry Fool. Google it, and go to your favorite source of movie downloads.
     

‘Coming attractions’

     
Discussion, music, film, literature, tarot, Anthroposophy, Rosicrucianism, BOTA, history, philosophy, psychology, religion, mythology, mindfulness, morality, and more. I provide this list of upcoming events—all but two in Manhattan—gently to suggest to my Masonic brethren that it is okay to hop outside the oblong square of the lodge to enjoy other activities and meet new people. We all know already what is going to happen at your next Masonic meeting. Try something new. Some of these events are free; others are somewhat costly; all are worth a thinking adult’s time. Try one.


Tuesday, October 21—“Masonic Ideals: The Magic Flute” discussion at the Metropolitan Opera House. Click here.


Wednesday, October 22—“Let God in the Room: The Music and Spirituality of Jack White” is the latest evening of Ancient Currents at Aish Center’s Center for Arts Education. 7 p.m. at 266 West 37th Street, ninth floor, in Manhattan. Enter on the Eighth Avenue side. Admission is free. Pizza will be served. Click here.

If you are over forty, Jack White’s name may not mean anything, but if for no other reason than his generous rescue of the Detroit Masonic Temple from the Sheriff’s auction last year, you should know of him.

“Join Rabbi Adam Jacobs on Wednesday evening for Ancient Currents, a weekly series that explores current events and popular culture through the lens (and long memory) of classical Judaism.


Gain insight into what’s going on now in our world, and walk away with valuable lessons on how to navigate the trends and take inspiration from an old perspective on the news.”


Saturday, October 25—Builders of the Adytum to meet at 10 a.m. in Masonic Hall (71 West 23rd Street, Manhattan) on the 12th floor for its monthly “The Elements in Tarot and Hebrew” study.


Saturday, October 25—“Drinking from the Haunted Well: A Mystical Exploration of the Fairy Land of A.E. Waite” presented by Stuart Südekum. Catland Books in Brooklyn. $15 admission (or $7 with fairy or Victorian costume). 5:30 to 8 p.m.

Courtesy Stuart Südekum

Stuart Südekum shakes the dust from the unknown fairy stories and poetry of Arthur Edward Waite, who is remembered for his long and technical tomes of scholarly mysticism. It might surprise many to learn his work also contains a beautifully interwoven mythos of esoteric Romances set in a visionary realm of fairies.


Waite carried this secret kingdom in his heart throughout his life, even into his late, post-Golden Dawn work.

Stuart Südekum will serve as a mystical tour guide to this forgotten realm, exploring how Waite’s fiction, drama, and poetry can be used to better understand the challenging concepts we encounter in his non-fiction works.

A delicious tea will be served.


Saturday, October 25—The C.G. Jung Foundation will present “The Experience of the Divine/Sacred after the Death of God: Jung and the Quest for an Individuated Spirituality,” a daylong workshop (10 a.m. to 4 p.m.) led by Donald R. Ferrell, Ph.D. and Joanna Mintzer, MA. 28 East 39th Street in Manhattan. Click here.

“Friedrich Nietzsche’s 19th century declaration of the Death of God has had a profound influence upon the intellectual and psycho-spiritual life of Western culture. C.G. Jung emerged from his early encounter with Nietzsche deeply aware that the dominant God image of the three great monotheisms of the West was in decline. Jung understood that with that decline the spiritual lives of Western peoples were in crisis. This workshop will explore Jung’s contribution to the quest for a spirituality brought forth from the loss of soul and the death of meaning. It will also explore post-Jungians, philosophers, and theologians who continue that quest in our time. Through presentations and discussion, we will seek to explore that essential Jungian question: What can the divine and sacred mean for us today?”


Monday, October 27—The New York Mythology Group (the NYC Roundtable of the Joseph Campbell Foundation) will meet in the Mann Library of the C.G. Jung Institute to discuss reading assignment “Archaic Man” by Dr. Jung. 28 East 39th Street in Manhattan. 6:15 to 8 p.m.

This essay is from Collected Works, Vol. 10, Civilization in Transition, from the Bollingen Series and can also be found in Modern Man in Search of a Soul.

“Primitive man is no more logical or illogical than we are. His presuppositions are not the same as ours, and that is what distinguishes him from us. His thinking and his conduct are based on assumptions other than our own. To all that is in any way out of the ordinary and that therefore disturbs, frightens, or astonishes him, he ascribes what we should call a supernatural origin. For him, of course, these things are not supernatural; on the contrary, they belong to his world of experience(s).”

C.G. Jung
Modern Man in Search of a Soul

Thursday, October 30—Anthroposophy NYC will host Mr. Owen Barfield, who will present “Reflections on My Grandfather, Owen A. Barfield.”

Owen Barfield

Owen Barfield (1898-1997) was one of the preeminent Anthroposophists of the 20th century and a well-known thinker from his university days, when he was a founding member of The Inklings—a group that included C.S. Lewis, J.R.R. Tolkien, and Charles Williams. His History in English Words and Poetic Diction are well known to lovers of language. What Coleridge Thought did much to reveal that famous poet’s greatness as a general philosopher, and Barfield’s insights into the evolution of consciousness (see Saving the Appearances: A Study in Idolatry) have met with considerable attention in the United States from the 1960s forward.

This evening is a presentation and open conversation with his grandson Owen A. Barfield, his trustee since 2006. Along with Owen A. Barfield’s experience growing up, and how he came to be trustee, it will cover what has happened with the literary estate and what is still to come.

Owen A. Barfield: lives near London and is a practicing oil-painter and healer.

Admission: $20 per person, but first time visitors will be admitted free. Time: 7 p.m. 138 West 15th Street in Manhattan.

November 1, 2, 7, 8, 9—The New Victory Theater to stage The Magic Flute, the Masonic opera by Wolfgang Amadeus Mozart. Tickets start at $15. 209 West 42nd Street, just off Times Square. From the publicity:

From the townships of South Africa, Isango Ensemble bursts onto the stage in an inspired reimagining of Mozart’s masterpiece opera The Magic Flute: Impempe Yomlingo. Sung in English by an ensemble of more than two dozen vibrant voices, classic arias are enlivened with exhilarating orchestrations of merry marimbas and powerful percussion. Winner of an Olivier Award for Best Musical Revival (Young Vic, London) and a Globes de Cristal for Best Opera (Théâtre du Châtelet, Paris), this fresh, fearless and fantastical production, co-produced by Eric Abraham and the Young Vic, brims with dazzling drama, crisp comedy, and the sublime joy of finding true love.

Courtesy The New Victory

New York City’s first and only full-time performing arts theater for kids, their families, and classmates, The New Victory presents a full season of adventurous multidisciplinary works from around the globe and close to home.

Sunday, November 2—“Mindfulness and Meditations in Three Faith Traditions” at the NYU Center for Spiritual Life. Click here.

Sunday, November 2—“Drinking from the Haunted Well: A Mystical Exploration of the Fairy Land of A.E. Waite” presented by Stuart Südekum. Hosted by GnosticNYC at the Center for Remembering and Sharing, 123 Fourth Avenue, second floor, in Manhattan. Admission: $10 suggested donation. 2 p.m.

Scroll up to October 25 to see program details.


Friday, November 7—The Rosicrucian Order will screen a motion picture every Friday night in November and December at the Rosicrucian Cultural Center, located at 2303 Adam Clayton Powell, Jr. Boulevard. 6:30 p.m. This evening: Groundhog Day, not uncommonly called “the most spiritual movie of our time.”

Courtesy Columbia Pictures Corp.

Yes, we all have seen it, but if you view this movie as just another Bill Murray comedy, you are missing the point. The late Harold Ramis, director and co-writer, had something very meaningful in mind.


Wednesday, November 12—Tarot scholar Robert M. Place to host “An Afternoon of Tarot History at the Metropolitan Museum of Art” from 2 to 4:45 p.m. In an e-mail last week, Mr. Place told me there were four (4) places remaining—cost $70 per person in advance, NOT including the cost of admission to the museum—but I don’t know where that stands now. Contact him at alchemicaltarot(at)aol(dot)com.

Queen of Flowers playing card.

The group will venture “into the back rooms of the Metropolitan Museum to look at the collection of historic Tarot and divination cards, ranging from the earliest woodcut Tarocchi, printed in 15th century Italy, to rare 19th century Le Normand divination decks. All accompanied by [Place’s] talk on the history and symbolism of the cards. This year we will also see The Queen of Flowers, created in 1435, making it one of the oldest European playing cards still in existence, and one of the oldest richly illustrated books on divination with cards, Le Sorti, published in Venice in 1540.”


Friday, November 14—The Rosicrucian Order will screen a motion picture every Friday night in November and December at the Rosicrucian Cultural Center, located at 2303 Adam Clayton Powell, Jr. Boulevard. 6:30 p.m. This evening: Spring, Summer, Fall, Winter...and Spring.


Sunday, November 16—The School of Practical Philosophy offers the irresistible “Plato Study Day: Socrates on Trial.” 12 East 79th Street in Manhattan. 9 a.m. to 4 p.m. $35 per person, which covers study materials, refreshments, catered Greek luncheon and, at four o’clock, a wine reception.

“Join us as we follow Socrates’ defense—one that is no apology at all, but a tribute to living life dedicated to the care of the soul, discovery of wisdom, and fidelity to truth. Enjoy the power of group study as we engage in a thoughtful conversation about the meaning of Socrates’ life and teachings. Reserve now, as space is limited.

“No prior knowledge of Plato is required.”

Click here to register.


Friday, November 21—The Rosicrucian Order will screen a motion picture every Friday night in November and December at the Rosicrucian Cultural Center, located at 2303 Adam Clayton Powell, Jr. Boulevard. 6:30 p.m. This evening: The Matrix.


Monday, November 24— The New York Mythology Group (the NYC Roundtable of the Joseph Campbell Foundation) will meet in the Mann Library of the C.G. Jung Institute to discuss reading assignment “Ancient Myths and Modern Man” by Joseph L. Henderson. 28 East 39th Street in Manhattan. 6:15 to 8:30 p.m. This is the second essay in the pages of Man and His Symbols.


Friday, November 28—The Rosicrucian Order will screen a motion picture every Friday night in November and December at the Rosicrucian Cultural Center, located at 2303 Adam Clayton Powell, Jr. Boulevard. 6:30 p.m. This evening: The Last Mimzy.


Saturday, November 29—H. Spencer Lewis Pronaos of the Rosicrucian Order will host Julie Scott, Grand Master of the English Grand Lodge for the Americas at its Nutley, New Jersey meeting place (175 Chestnut Street). I will share more details when they are available.


Wednesdays, December 3, 10, and 17—Tarot historian Robert Place returns to New York City for three nights at New York Open Center to present “An Introduction to the Tarot: Guidance and Wisdom for Our Spiritual Journey.” 8 to 10 p.m. NY Open Center is located at 22 East 30th Street.

“The Tarot, ostensibly a deck of decorated cards, is in fact a symbolic system whose images express Pythagorean, Platonic and Hermetic mystical ideas. Once one grasps the Tarot’s philosophy and structure, the cards can be used as an intuitive device to connect with one’s inner wisdom. In this class we will study the symbolism of the Tarot as its Italian Renaissance creators intended, come to understand its spiritual messages, and then learn and practice techniques that develop our intuition and enable us to read the cards as messages from our Higher Self. Note: Bring a Tarot deck (Waite-Smith or one of Robert Place’s decks) and some unlined paper.”

Click here for registration info.


Saturday, December 6—The C.G. Jung Foundation will present “The Many Faces of Loneliness,” a daylong workshop (10 a.m. to 4 p.m.) led by Heide M. Kolb. 28 East 39th Street in Manhattan. Click here.

“If a man knows more than others,
he becomes lonely.”

C.G. Jung

Loneliness is one of the most prevalent ailments and complaints in our time. We live in a culture that pathologizes the need for solitude while clinging to the belief that interpersonal relationships are indispensable for a fulfilled life. Yet even if we accept that the tolerance of solitude is a necessity for human development, loneliness remains a source of terrible suffering for many.

Automat by Edward Hopper, oil on canvas, 1927.

While this workshop can stand on its own, it is also a continuation of a previously offered seminar of the same title. We will continue to explore the meaning and possible purpose of loneliness through a Jungian lens. While we will never lose sight of the potentially transformative aspect of loneliness, we will particularly focus on how to make sense and how to engage the often unbearable suffering of loneliness when all seems dead and lost and nothing and no one seems to be there.

Participants are encouraged to bring a journal.
     

‘The examined life’

     
‘The unexamined life is not worth living.’
Socrates


A wonderful and welcome announcement from the School of Practical Philosophy. From the publicity (and this is not an April Fool’s joke):


To celebrate 50 years of philosophy classes in New York, we are offering Philosophy Works as a gift to you – no regular fee, just a $10 administrative charge.

School of Practical Philosophy

12 East 79th Street

Manhattan

This course is for anyone who has asked themselves “What am I doing here?” and who wants to expand their world, their thinking, and the view they have of themselves. Discussions are underpinned by the philosophy of unity, or Advaita, a universal, non-denominational teaching literally meaning “not two.” This is Eastern in origin, but of universal application because it points to the unity underlying all things.

The course is broad in scope, and is intended to be of real practical use. There are further opportunities available for anyone who subsequently wishes to deepen their studies. The approach is practical rather than academic. There are no exams to pass. No sitting at desks. The course does not offer certificates or diplomas, but something much more important – a living philosophy that is of real value in dealing with the challenges of everyday life, and developing one’s own potential as fully as possible.

Thus, Philosophy Works encourages everyone to access their inner happiness, wisdom and strength. The premise is that within each of us is an inexhaustible source of nourishment, well being and understanding. The classes put students in touch with this inner resource through the presentation of key principles and lively discussions of experience in putting these principles into practice.

Classes are available every day, except Sundays, and both in morning and evening times. To register, click here.

The classes:

THE WISDOM WITHIN – What is Philosophy? Why study Philosophy?
Introduction to two very practical exercises in awareness.

LEVELS OF AWARENESS – The wise live a life governed by principle.
How often and for how long are we awake?

BEING AWAKE – How can we live more consciously and with greater purpose? Observation and the spirit of inquiry.

THE POWER OF ATTENTION – How can we increase the power of attention and realize our full potential? What you give your attention to grow.

THE POWER OF LISTENING –
The difference between hearing and listening. Breaking habits of unnecessary speech.
Learning to listen.

BEAUTY: A NEW WAY OF SEEING –
When awareness and attention are open, how far can we see? Where is Beauty? What is beauty itself?
A practical investigation based on Plato’s Symposium.

WHO ME? A REMEDY FOR NEGATIVE FEELINGS –
Who is the center of attention? What can be done about the negativity that limits our awareness and happiness? Introduction to a time-tested remedy for negative feelings.

SELF-KNOWLEDGE: WHAT AM I? –
How can we wake up more often during the day?
Am I this body? Mind? Heart? Is there more?
Self-knowledge through observation: If you can see it, you can’t be it.

UNITY IN DIVERSITY –
What is the ultimate aim of this study?
”Widening our circle of compassion.”
The philosophy of non-duality.

THE DESIRE FOR TRUTH –
What are the marks of truth?
Would we like to live more truthful lives? 
The Good Impulse and the way forward.