Phoenix Rising Academy Course Catalogue 2011 (ENGLISH)

8/8/2019 Phoenix Rising Academy Course Catalogue 2011 (ENGLISH)

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Phoenix Rising Academy is an independent academic initiative, which considers itself to be the

spiritual child of the Platonic Academy of antiquity. Traditional academia upholds the ideal of

non-participatory, objective observation from the perspective of a post-Enlightenment rationalist

discourse. In our view, such a discourse cannot do justice to the study of the human experience of

the sacred, in its myriad forms and contexts, which requires self-reection and creativity.

We hold that education should not be reduced to utilitarian skills training, the simple acquisition of

factual knowledge, and commercialised certication, but that it should address all of the intellectual

faculties, aiming to stimulate the mind, stir the imagination and nourish the heart, reaching both

outwards to the teaching and writing of others and inwards to the depths of the individual soul.

We seek as much to share knowledge as to impart awareness, understanding and experience of

the human condition, the dynamics of culture, and the power of the imagination, so as to

permanently enrich lives, and counter cynicism, uncertainty, and the consumerist mentality

around us, in a way which conventional education can never do.

Phoenix Rising Academy aims to provide a exible, holistic, and accessible approach to the study of

topics in Western Esotericism and the Liberal Arts, making them available to all interested

parties, wherever in the world they may be, and whatever their level of background knowledge

of these topics.

We are utterly committed to upholding the highest academic standards, while allowing space for

a number of perspectives for which there is little space in existing academic fora for the study o f

Western Esotericism, including a closer exploration of the experiential dimensions of Western

Esotericism, both as revealed through our objects of study, as well as those ways in which we may

perceive them subjectively, as students of living traditions. Several courses in our Creative Arts

curriculum deliberately bridge these two aspects of study through creative, yet entirely academic

approaches.

Our curriculum covers a wide range of topics within the Western Esoteric corpus, extending into

Philosophy and the Arts, in an eort to create a truly cross-disciplinary curriculum. It is our sincere

hope that anyone who has ever wondered about the deeper fabric of our culture; the seminal

questions regarding the human condition, and who truly wishes to discover what lies beyond the

shadows of Plato's cave,will nd t hose answers which lead to new, stimulating, and potentiallylife-changing questions, here at Phoenix Rising.

We invite you to join us on this neverending journey of discovery.

With warmest wishes,

Sasha Chaitow

MA W.Esot., MA Eng. Lit., PhD(c)

Academy Director

e principal goal of education is to create men who are capable of doing newthings, not simply of repeating what other generations have done - men

who are creative, inventive and discoverers-Jean Piaget -

And what, Socrates, is the food of the soul? Surely,I said, knowledge is the food of the soul.

- Plato -

What is at issue is the conversion of the mind from the twilight of error to thetruth, that climb up into the real world which we shall call true philosophy.

- Plato -

Since philosophy is the art which teaches us how to live, and since children needto learn it as much as we do at other ages, why do we not instruct them in it?

- Michel de Montaigne -

Welcome


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OurPhilosophy Contents

9. Curriculum

11.Esoteric Studies12.Introductory Courses25.Advanced Courses41.Creative Arts45.Introductory Courses53.Advanced Courses61.How to Apply63.Faculty


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answertotraditionalistandpuristconcerns

OntheAcademicStudyofWesternEsotericism

Viewing esotericism and occultism as an object of academic study frequently causes intense debate

and raises numerous questions, given the fact that the term academic bears connotations

reminiscent of sterile reductionism - something that is indeed dicult to reconcile with the

concept of living traditions which according to the majority of practitioners cannot possibly

be reduced to objects of academic study.

This would seem to be a justiable concern, and has indeed been the object of much methodologicaldebate amongst scholars of the esoteric. It is the same question once faced by anthropologists in the

emic-etic debate, regarding the degree to which researchers should immerse themselves in the

cultures they study in order to acquire an accurate understanding of their phenomenology, whilst

remaining as objective as correct academic method demands.

Although these are indeed valid questions, I wish to share a further personal concern, which in

a sense comprises one of the main motives for the founding of Phoenix Rising Academy.

Information is freely available as never before, and anyone wishing to search for information on

any given esoteric tradition essentially has it at their ngertips, thanks to the internet. Thus at least

one of the many layers of secrecy that once veiled esoteric traditions, has been permanently

eliminated. Yet this information appears in whichever order a given search engine happens to

present it, and will be read with as much critical ability as each particular reader happens to

possess. We have all heard horror stories about teenagers who decide to experiment with Ou ija

boards and that is the best case scenario or decide to invoke whichever entity takes their fancy

through the Solomonic seals, and sadly there have been many cases in which these teens have s

uddenly become permanent guests of mental health facilities or St. Cyprian's (a Greek monastery

famous for its exorcisms). This may be an extreme example, but less extreme examples may be even

more dangerous: misinformation leading to miscomprehension, sometimes to varying levels of

control, obsession, and always to a dangerous level of superciality.

This essentially means that once upon a time, the Western mentality regardless of educational

level was forged by the perception that Gnosis is conferred through the realisation of our

relationship with the macrocosm, a realisation that emerges through the perception of our

relationship with Nature. In this case, the subjective experience that is acquired through an

initiatory process is based on rm foundations, because our worldview and thought processes

are in tune with the mentality that spawned it. When, however, our conditioning is such that our

frame of reference is a diseased urban environment and the divisive, rationalistic mentality that is

the legacy of the Enlightenment, then can we truly expect the same results?

The academic study of Western Esoteric currents is in a position to provide valuable solutions to

these issues. Since we have been conditioned by a rationalistic and reductionist system, the

academic approach uses that same language to a degree in order to gradually introduce us

to the necessary concepts that we need in order to truly understand notions such as magic,alchemy, initiation, and so forth.

It also provides us with a correct historical understanding not in the sense of endless lists and

facts, but by demonstrating just how large and inuential a section of our culture esotericism was

and continues to be, where it continues to appear in our everyday lives, as well as helping us to

discern the dierence between true and spurious, or syncretic esoteric systems. This also makes

it far harder to be deceived by sensationalized inaccuracies as frequently found in modern media,

since the study of phenomenology is a key part of our method.

There are certainly organisations, orders and initiatory systems to which interested individuals may

turn in order to discover more about the practical side of these topics, through which they may

gradually acquire a more experiential understanding and worldview. This argument appears

frequently when debating this issue. However, one point which is frequently omitted, even by the

most erudite members of such organisations, is the fact that the structure and content of these

initiatory systems, essentially derives from a pre- (or counter-) Enlightenment worldview. The

Enlightenment caused a permanent rift between what might be considered a holistic view of therelationship between man and nature, philosophy and science, while rationalism became the only

respectable way of viewing the world. Over the three or so centuries that have elapsed since then,

our civilisation, culture and educational approach have become steeped in Enlightenment discourse,

and the symbolic perception that lies at the heart of the initiatory process and which remains the

key to esoteric experience, has been replaced by a somewhat egocentric if not solipsistic

emphasis on the subjectivity of esotericism.


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Phenomenology essentially examines and seeks to understand the attributes and qualities of a

given tradition. If, for example, we are studying alchemy, through learning about its origins we

will discover that in early antiquity, it was considered a carefully kept secret of metallurgists, who

were frequently revered as holy men or magic-workers. Learning metallurgy required a series of

initiations, and the use of magical symbolism and prayer was an integral part of a metallurgist's

work. This deep respect shown to nature and creative human intervention in natural processes

remained the nucleus of alchemical practice, and the alchemical symbolism we are familiar with

essentially emerged from this worldview, via syncretic cross-fertilization with the Hermetic andNeoplatonic traditions. By working with and purifying metal, the metallurgist, and later, the

alchemist, was considered to be purifying nature, as well as his own soul. Although this is a rather

oversimplied explanation, it should demonstrate that if one studies alchemical history, by default

one is obliged to conceive of complex ideas and notions, since a siginicant part of our academic

method is the process of 'seeing through the eyes of' those cultures and individuals whom we are

studying. In order to achieve this, we n eed to step into their shoes to a certain degree using that

same empathic process we use when listening to a friend narrate an experience. And once we

enter into this process, by necessity even learning becomes an experiential process.

It may not be an initiatory experience in the ancient sense of the word, but we are still obliged to

transform our whole mentality and thought-process, depending on the object of study, in order to

achieve the requisite understanding. It is not enough to know that alchemy used to be a sacred

metallurgical mystery. We need to subject ourselves to the thought-process of perceiving how and

why it became a mystery, what the true meaning of Mystery is in terms of human intervention in

nature. This process gradually leads to symbolic perception as we, too, must th ink symbolically, in

order to decode the essence of th e tradition we are studying.

The benets of this process include th e ability to correctly place the Western Esoteric traditions

both historically and phenomenologically, and achieve an almost intuitive understanding of which

are essentially spurious or syncretic, and which are n ot. This is one of the main reasons for which wechose to oer a course on the traditional Jewish Kabbalah at the introductory level. It is vastly

dierent to the later Renaissance Christian Cabala of Johannes Reuchlin and even more so, from the

Hermetic Qabalah of 19th century magical orders. Of course the syncretic versions are of interest

and value too, but it is our perception that if the roots are not understood, then our perception of

the later versions will also remain limited.

In addition, through the academic method we learn to recognise trustworthy sources. We develop

symbolic perception since from the moment that we start to study topics that involve the very

substance of the human soul and our relationship with the divine, it is inevitable that we will

contemplate such issues on a subjective level. Those individuals who may wish to pursue a more

practical approach to these traditions, whether alone or through one of the many esoteric schools

and orders, acquires the knowledge, the discipline, the discernment and the composure with

which to do so with true self-awareness, since they will not be at the mercy of their own limited

knowledge, nor of the most charismatic preacher. We also become more conscientious andactive citizens, given that our object of study is a large part of the very warp and weft of our

culture.

Therefore, for all of the above reasons, we at Phoenix Rising Academy hold that the academic

study of Western Esotericism neither demythologises, nor distorts the reception of these

traditions, but in contrast, it oers f ull phenomenological and historical erudition, which is in

fact far more interesting and compelling than the spurious trivia surrounding them. Experiential

involvement with the material is an inevitable part of the learning process, but at the same time

critical discernment is cultivated, thus allowing for correct academic objectivity when necessary.

Teaching, choice of material, and the learning process are carried out with absolute respect

towards both the subject-matter and each individual student.

We invite all interested parties to attend the Phoenix Rising Academy launch event at the

University of Indianapolis Cultural Centre, in Athens, Greece, on October 15th 2010, at which

many of the issues summarised above will be discussed in further detail.

Ananswertotraditionalistandpuristconcerns

OntheAcademicStudyofWesternEsotericism


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Whystudywithus?

As a new and independent initiative (est. 2010), one of the Phoenix Rising

Academys greatest priorities is to ensure academic excellence, while filling

what its directors and faculty perceive to be a major gap in the

Humanities in Western higher education.

Following the pioneers in this field such as Antoine Faivre,

Nicholas Goodrick-Clarke and Wouter Hanegraaffamong many others, who have established programmes at the

Sorbonne, the EXESESO MA and PhD programmes

in Western Esotericism at Exeter University, and in the history

of Hermetic Philosophy and related currents at

the University of Amsterdam, we at Phoenix Rising seek to

continue and augment these academic developments,

in promoting and disseminating the understanding of the

significance of Western Esotericism and related traditions.

A further objective of the Phoenix Rising Academy is to

play an active role in bridging the obsolete and

reductionist divide between the sciences and the

humanities, while acting as an educational prototype

focusing on the essence of our topics, rather than reducing

them to a series of reductionist categories.

Yet perhaps the most important of all our objectives is to

bring back a sense of the joy of learning, something sadlymissing from todays educational system. Contrary to popular

belief, the word academic does not have to conjure images

of endless, dry, dusty tomes. At Phoenix Rising, learning is a

dynamic, self-directed experience of discovery of the

enchantment of both the natural, and the human world.

Contrary to commonly held views, the study of esoteric

currents and the history of ideas is far more than a theoretical

exercise in armchair philosophising. See the following pages

to learn how the study of these topics can lead to a number

of immediately applicable advantages that can enrich and

develop students personal and professional lives.


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Curriculum

* 3 extended modules or 4 regularmodules make up a full introductory course.* Alternatively, 3 Introductory courses

can be taken during the rst year,and advanced courses during the 2nd & 3rdyears (subject to course and instructor availability)

* Courses can be taken alone, subject to prerequisites.

Standalone Courses and Seminars

This option is particularly suited to students with limited time, or with very specialised interests.

All introductory (100-level) courses are offered on a standalone basis, meaning that students are not

obliged to take any other courses before or after the course of their choice. The same may apply to

selected 200 level courses, or in exceptional circumstances (where potential students seeking advanced

study can demonstrate their background knowledge of a topic).

Students who complete any one course cycle will be awarded a certificate of attendance, and are

eligible to take advanced courses in the same topic area, or alternatively, to continue with other

introductory courses of their preference. Essentially, this allows students the opportunity to complete a

full study programme, but with the added flexibility of selecting as many or as few courses as they

wish at any given time, in any order they wish, with no further obligations.In this way, students can essentially follow the curriculum of the Introductory Programme,

but at their own pace, and students who complete all of the s ame courses as in the Introductory programme

will be awarded a full certificate regardless of how long they t ake to complete the programme.

Strongly self-motivated students may also opt to audit selected c

ourses. This means that rather than enrolling as full students on a

course, they may attend only those lectures which interest them, or alternatively, access course material without completing

the assignments. Significantly reduced fees apply in this case; however students wishing to select this option should be aware

that they cannot be awarded a certificate of attendance for the course.

Students who choose to audit onsite courses only, will be given a certificate of attendance only for

those lectures which they have attended, but cannot receive a full certificate without completing all the course requirements.

In this case the certificate will state that the student attended a seminar rather than that they have completed the course.

Modular Courses

This option is particularly suited to individuals with a specifically focused area of interest. Students wishing to study

Alchemy, for example, would take Alchemy 110 (compulsory), at least one 200-level Alchemy course (of their choice)

and at least one optional 300-level Alchemy course (of their choice). This would lead to attainment of a Module Certificate.

In some cases (where more alternative advanced courses are offered) students may take more than one 200 and

300- level course, plus a -400-level course depending on topic area. This would then lead to an Extended Module certificate.

There is also a transdisciplinary module option, where students may wish to combine courses from the esoteric studies

curriculum and the arts curriculum. In thi s case they will be awarded a double Module certificate, for example Art and

alchemical symbolism. It is also possible to apply for a double Extended Module Certificate which would entail taking two

or more advanced courses from each discipline. Courses which complement each other in this

way bear the designation CC on the course description pages.

Full Introductory Programme*

This programme is designed to be the equivalent of a 3-year BA degree (for information regarding accreditation

please click here). Presently, students may complete an Introductory Programme in Esoteric Studies, or in Esotericism and Art.

Thus, on completion of the course, students come away with a full grounding in the subject area of their choiceas well

as specialisation in their selected area, and are awarded a Full Ce rtificate reflecting their choice of major.

Full Advanced Programmes*

The Full Advanced Programme essentially comprises the equivalent of a taught Masters Degree (for information

regarding accreditation please click here). Although for the time being our selection of topics is limited,

depending on demand this course level will be expanded in the near future.


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EsotericStudies EsotericStudies:Introductorycourses

As explained on our Curriculum page, courses may be taken on a standalone or modular basis,

and modules may be grouped in order to form a Full Introductory programme of study designed as an

equivalent to a 3-year BA degree (for information regarding accreditation please click here).

tudents are free to make course selections for themselves as long as prerequisite requirements are fullled. Alternatively,

they may select one of the following trajectories of study in order to better navigate our course selection, or in order to

build towards a full programme of study.Each trajectory takes roughly 3 years to complete (unless courses

are taken simultaneously), and courses can be taken in any order

(subject to availability) as long as prerequisite requirements are fullled.

This list is expected to be expanded in 2012

General Studies in Western Esoteric Traditions

Core Introductory Courses

Introduction to Western Esotericism

The Imaginal Cosmos

Introduction to Traditionalism

Kabbalah: An Introduction to the

Jewish Mystical Tradition

Introduction to Esoteric Dualism

Science and the Esoteric Imagination from

the Renaissance to the Postmodern

Core Advanced Courses

Hermetism in Late Antiquity

History and Phenomenology of Rosicrucianism I & II

History of Esoteric Dualism

Alchemy: Theoria & Praxis (available from 2012)

Plus any two 300- or 400- level courses of your choice.

Esoteric Studies specialising in Cosmology and Divination



The Imaginal Cosmos

Studies in Divination

Ancient Esoteric Traditions: Mesopotamia,

Egypt, Greece and Rome

Visions of the Night Sky in Antiquity: A

Survey of Ethnoastronomy


Marsilio Ficino and Renaissance Astrology

Plus any one 100-level OR two 200- level AND any

three 300- or 400- level courses of your choice.

Esoteric Studies specialising in Western Magic

(extended programme)


Introduction to Western E sotericism

History of the Golden Dawn






Theory and Practices of the Golden Dawn

Angelic Myth and Magic

Demonology and Demonic Magic

John Dee and the Magic of Visions

Principles of Goetic Sorcery

Plus any two 200- level AND any three

300- or 400- level courses of your choice.

History of Western Esotericism





History of the Golden Dawn

Science and the Esoteric Imagination from the

Renaissance to the Postmodern


Hermetism in Late Antiquity

History and Phenomenology of Rosicrucianism I & II

History of Esoteric Dualism

The Celts in the Esoteric Imagination

Plus any one 100-level OR two 200- level AND any three

300- or 400- level courses of your choice.

Our introductory course cycles are intended to familiarise students with the main conceptsrelated to the study of esoteric thought, imaginal perception, and the creative process, while

rooting them rmly within their historical and sociocultural milieu. We seek to understandhow and why the worldview framing these ideas is signicant to us today. We will

discuss the early sources of these movements in NeoPlatonic thought, the practise oftheurgy and pre-Christian traditions, and then trace them through their syncretic development

particularly during and after the Renaissance, through early modern times and into the present day.

Concepts introduced within the introductory courses are individually

expanded upon within the Advanced course curriculum.

The introductory course material lays the foundation for our advanced courses, and themajority are prerequisites for the equivalent advanced courses, so prospective

students should check this before applying.

Forthcoming courses in preparation for 2012 and 2012 will cover topics including(but not limited to) Freemasonry, Gnosticism, Initiation, aspects of Western Alchemy,

Music and Esotericism, Symbolist Art and Occultism.


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Course Dates: TBA Instructor: Sasha Chaitow

To introduce and familiarise students with the denitions, characteristics,contents and signicance of the historical currents, related traditions, andliterature which have come to be dened as the Western Esoteric corpus.

Aspects to be discussed will include the historical backdrop against whichWestern Esotericism became a current in its own right, beginning withNeoplatonic thought and leading up to the early twentieth century. iscourse will also provide an overview of the major traditions, currents, and

concepts intrinsic to Western Esotericism, including Hermeticism,Gnosticism, Magic, Kabbalah, Alchemy, theosophy and Initiatory Schools,

thus providing students with a rm grounding for any further courses,whether introductory or advanced.

WE 101 NE (online-English) / WE 101 S (onsite-Greek)/ WE 101 NG (online-Greek)

Kabbalah: An Introduction to the JewishMystical Tradition

Course Dates: Commences April 4th 2011 Instructor: Cody Bahir

Within the wider academic eld of Western Esotericism, scholars and new students often meet with the syncreticform of Christian Kabbalah while studying esoteric history in the Renaissance period, and scholarly debate has at

times dealt with the question of whether Kabbalah can even be fully considered part of the Western Esotericcorpus per se. Phoenix Rising Academy holds that in order to fully comprehend and absorb the full import of

later syncretic versions of Christian and Renaissance Cabalah and Hermetic Qabalah, it is of paramountimportance that its original history and content within the heart of the Jewish mystical tradition be fully understood

rst. is becomes doubly signicant for anyone wishing to enter into practical engagement with the topicbeyond a scholarly perspective, and while such an approach is beyond the purview of Phoenix Rising Academy,

we see it as a matter of scholarly and educational responsibility that we provide a thorough foundation in the topic,taught by an instructor who has himself engaged with the subject from both scholarly and experiential perspectives.

Course Objectives: To familiarize students with the historical development of the Jewish mystical tradition and thecomplexities of its cosmology, philosophy, theology and practice. We start by examining select biblical and rabbinic

references to mystical practices and experiences. We then explore the early owerings of the Kabbalistictradition and the evolution of the doctrine of the Serot (Tree of Life) from the medieval period through the

present as primarily embodied by the Zohar, Lurianic Kabbalah and Hasidism. is course will also coversuch central topics as eurgy, Tikkun (spiritual repair), Magic, ritual, meditation as well as heterodox movementsin order to provide students with a rm foundation upon which to pursue further study of any aspect of Kabbalah.

WE 160 NE (online-English)

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Week 10

-Introduction to Mysticism of the Hebrew Bible (Old Testament)

-Rabbinic sources and Cairo Genizah: Heicalot Literature (Chambers of the Palace)

-Early Kabbalah: Sefer haBahir, Sefer Yezirah and the Tree of Li fe-Relationship to Gnosticism-Relationship to Platonism

-Early Medieval Period: Hasidei Ashkenaz; German-Judeo

-Medieval Period: Propagation of the Doctrine of the Serot

Joseph Gikatillas Shaarei Orah (Gates of Light)

- Zohar-Zoharic Concept of the Godhead-Zoharic Concept of the Demonic

-Modern Period-Later HasidismWestern Esotericism-Popular Kabbalah

-Research Paper Due--Oral presentation of Research Paper-Learning Journal Due

-Safed Reinassance: Lurianic Kabbalah-Isaac Luria and his Reinterpretation of the ZoharShattering of the Vessels and Tikkun (Repair)

-Early Modern Period: Later Evolution of Lurianic Kabbalah in the Middle East and Eastern EuropeShabbatai Zvi: e Failed/False Messiah-Hasidism-Frankism: Reincarnation of the Failed/False Messiah

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Week 6

Week 7

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Week 9

- Introduction to the Western Esoteric Corpus- History, Phenomenology, eory and Method- Signicance in Modern terms

Historical backdrop

-eories of matter and the soul-Hermetism-Pythagorean thought-Neoplatonism

Gnosticism- Origins- Characteristics-Inuences on W.Esoteric currents-Later manifestations

- Magic and the theory of Correspondences- Interrelationships and Inuences

Kabbalah-Jewish Mysticism-Christan Cabbala and the Renaissance- Qabalah and early modern esoteric schools

Research paper due- Learning Journal due- Final examination

Alchemy- Origins-Historiography-Practical & Spiritual-Main gures and concepts

Initiatory Schools- Historical Overview- Content, purpose, inuences

INTRODUCTORY

COURSES


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Course Dates: Commences January 17th 2011 Instructor: Andrea D. Lobel


Visions of the Night Sky in Antiquity

It is impossible to completely grasp the full owering of medieval and modern esoteric traditionswithout delving into their origins in the ancient world. From the cuneiform tablets of Mesopotamia

to the Roman mystery religion of Mithraism, magic and mysticism were ubiquitous in the ancientcontext, and were utilized by the elite and poor alike to further their religious and daily goals.

Taking a historical approach, this course will provide a survey of a number of early mysticaland magical traditions, including but not limited to Mesopotamian celestial

divination and the beginnings of astrology, the Greek Magical Papyri, oracular divination,and Greco-Roman mystery religions (e.g., Orphism, Mithraism).

Where appropriate, readings will be provided (in English translation) from several key texts, including the

Greek Magical Papyri. e aim of the course is to trace a historical trajectory from the earliest extantevidence for magical and mystical beliefs and practices to their Classical and later Hellenistic counterparts.

is will allow students to gain an appreciation both of the ways in which esoteric practices wereapproached by diering civilizations in antiquity, and of the ways in which these practices may have

served as the seeds of other esoteric modes of thought and ritual throughout history.in order to providestudents with a rm foundation upon which to pursue further study of any aspect of Kabbalah.

Dotted with its rich tapestry of celestial objects, the night sky has been a sourceof mystery and interest throughout history. is course will provide a theoreticalsurvey of the eld of ethnoastronomy, focusing on myths of the constellations,

stars, sun, moon, and planets in antiquity, as well as early observational practices.Cultures surveyed will include Mesopotamia, ancient Egypt, Greece, Mesoamerica,

and ancient Britain.

is course aims to address and respond to a number of key questions: Namely,how did diering ancient civilizations view the skies? How did they identify andlabel the patterns they saw, and how did the celestial objects inform their cultural

mythologies? What kinds of calendar systems emerged from their observations ofthe skies? Finally, if known, what kind of astronomical observations and/or toolsdid these civilizations employ in their pursuit of heavenly knowledge, and how

have archaeological ndings enriched our awareness of these astronomical beliefsand practices.


Week 1

Week 2

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Week 9

An introduction to ethnoastronomy

e skies condensed: Essential astronomical concepts

Mesopotamia: Celestial divination and sky myths

Ancient Egypt: Of celestial mythologies and hour-watching priests

Ancient Greece: Astronomy takes ight

Mesoamerica: Mayan and Aztec astronomies

-Research paper due- Oral presentation of Research Paper- Learning Journal due

e archaeoastronomy of ancient Britain

Synthesis: ings are looking up.

ESOTERICSTUDIES

INTRODUCTORY

COURSES

Week 1

Week 2

Week 3

Week 4

Week 5

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Week 7

Week 8

Week 9

Week 10

Introduction: Dening Magic and Mysticism in the Ancient World

Mesopotamia: Beyond Celestial Divination

Mesopotamia: Legacy of the Chaldeans

Ancient Egypt: Of Divinities, Life, and Afterlife

Ancient Egypt: Magical Scripts and Divinatory Practices

Divining the Future

Greece: Magical Papyri, Amulets, and Mystery Cults

-Rome: Miracle Workers and Magi

Rome: e Mithraic Mysteries

Synthesis: rough a Glass, Brightly

Course Dates: Commences January 17th 2011 Instructor: Andrea D. Lobel


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Science and The Esoteric Imagination from

the Renaissance to the Postmodern

Course Dates: Commences April 4, 2011 Instructor: Orlando Fernandez

SE 190 NE (online-English)

Chinese Mysticism and Alchemy

e purpose of this course is to show how the esoteric tradition has been closely involved with sciencefrom the Renaissance up to the present day.Science is not a self-contained adventure, it is one aspect

of the many sided nature of the human experience and it is deeply entangled with politics,culture, music, art, religion and of course with the esoteric tradition.anks to signicantacademic eorts, recognition of the major role that the esoteric tradition has played in the

evolution of science during the Renaissance has begun to become more widespread, as has its importanceto the lives of many of the early scientists like Bacon, Descartes, Boyle, Newton and

other major gures of the time. But the esoteric imagination has played an important role inclassical and contemporary science as well, something that many may nd surprising. In this course,

our aim is to demonstrate not only that the es oteric tradition has been active within orthodox,mainstream science but also that the esoteric can coexist in perfect harmony with contemporaryscience and oer a vibrant and magical view of the world which contrasts with the mechanical,

at and dead image that is sometimes presented by some philosophers of science. To this end wewill provide an overview of the relationship between science and the esoteric from the inception

of the modern scientic method up to today. e course is designed as a chronological exploration ofscientic ideas that have been inspired by the esoteric imagination, concentrating on the

work of important scientists whose practices have been inuenced by the esoteric either philosophically,or by experiential facts. We will not only acknowledge the historical events, but we will also deal with thescientic ideas themselves, and we will also review the use of science made by some important esotericists.

Daoism as a religion is perhaps the most widely misunderstood religious tradition in the West. iscourse aims to familiarize students with the religious tradition of Daoism in all of its complexityand diversity. We begin with an overview of the classical texts of the Yi Jing (I-Ching, the ancient

divinatory and philosophical work), the Daode Jing (Tao Te Ching by Laozi (Lao Tzu), thefoundational text of Daoism, the title of which gives the tradition its name) and Zhuangzi (ChuangTzu, the second most inuential and widely known text of Classical Daoist Philosophy). We thenturn our attention to the evolution of Internal Alchemy and Yin Yang-Five Elements Cosmology

of the Han and Wei-Jin Dynasty periods and the development of the main Daoist movements suchas Tian Shi (Celestial Masters), Shan Qing (Supreme Clarity), Tai Ping (Great Harmony) and Ling

Bao (Numinous Treasure); exploring their beliefs, textual traditions, mystical and alchemical practices

and history. is course will also cover such topics as Immortality and Transcendence, the Daozang(Daoist Canon), Chinese Alchemy and the relationships between Daoism as a religion to Classical

Daoist Philosophy, Confucianism, Chinese folk religion, Shamanism and Mahayana as well as TantricBuddhism in order to provide students with a rm foundation upon which to pursue further study.

EM 150 NE (online-English)

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Spring and Autumn Period (roughly 750-500 B.C.E.): Backdrop and Roots of Early Chinese Mysticism-Classical Chinese Philosophy and Metaphysics-Confucianism-Yi Jing (I-Ching) and the Daode Jing (Tao Te Ching)

Warring States Period (475-221 B.C.E.): Further Developments- Zhuangzi (Chuang Tzu), the second Daoist Master-e Hundred Schools of ought, competing traditions and their contributions to Daoism

Early Han Dynasty (206 B.C.E.-220 C.E.): Syncretism-Yin Yang-Five Element Cosmology- Chinese Folk Religion and Shamanism

Han Dynasty Continued: Birth of Organized Mysticism and Immortality- e rst Organized school of Daoism: Tianshi (Celestial Masters)- Development of the Taiping (GreatHarmony): Messianism, Soteriology and the movements role in the demise of the Han Dynasty

Jin Dynasty (265-420 C.E.)-Birth of the Shang Qing (Highest Clarity) School

-Ling Bao (Numinous Treasure) School, its birth and demise-Seven Sages of the Bamboo Grove: Daoist Dark Learning and Hedonism

Daoist Arts- Internal Alchemy-External Alchemy-Arts of the Bedchamber (Daoist Sexual Yoga)-Traditional Chinese Medicine (TCM)-Qi Gong (Chi Kung)-Martial Arts

Later Developments and Contemporary Daoism- Initiation Rituals-Ecclesiastical Hierarchy- Contemporary Movements

Research Paper Due- Learning Journal Due- Final Examination

Tang Dynasty (618-907 C.E.)-Interaction between Buddhism and Daoism

Overview of the Developments and Contents of the Daozang (Daoist Canon)

INTRODUCTORYCOURSES

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Introduction exploring several esoteric themes that gure prominently in science:wholeness, unication, pythagoreanism and root matter among others. We willemphasize how an esoteric philosophy of science is not in contradiction withscience, and will also review the important role that science played in theestablishment of the academic eld of Western Esotericism.

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Classical science of the Enlightenment and the Romantic periods. e inuenceof the esoteric science of J. W. Goethe, the Naturphilosophie of Schelling and

Hegel and its inuence on important scientists; the idea of evolution, the mysticalaspects of electricity and magnetism and the use of science by Eliphas Levi, H.P.Blavatsky and other Romantic esotericists. We will study the development of someimportant algebraic structures used today in fundamental physics and theirrelationship to panpsychism.

-Research paper due- Oral presentation of Research Paper- Learning Journal due

Types of esotericism associated with contemporary science and with the`paradigm shift' that is claimed by the New Science' movement. We includethe contemporary analysis of the Innite and its relationship with the Kabbalah,the esoteric inuences in the interpretation of quantum mechanics, the fourth

dimension and Relativity, and the main exponents of `New Science' at the endof the Twentieth century.

Course Dates: TBA Instructor: Cody Bahir

e ideas and people that simultaneously gave rise to modern science and themodern Western esoteric tradition. Our study will include the relationship betweenalchemy and chemistry, Rosicrucianism and the formation of the new scienticspirit and the role of the Christian Kabbalah in the creation of Calculus.

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13/38

History of the Golden DawnWM 120 NE (online-English)


e Hermetic Order of the Golden Dawn has been one of the most inuentialforces on the trends on esotericism within of the past century. Members of the

order included such noted occultists as Samuel Liddell Mathers, William Butler Yeats,Aleister Crowley, and Arthur Edward Waite. However, despite the massive inuencethat this order has had on recent trends in esotericism, there is much uncertainty

surrounding its origins, history, and eventual dissolution at the beginning of the twentiethcentury. is course will investigate the cloudy history of the order and the variousinteractions between the key members involved within it to obtain an image of the

Golden Dawn that clears away much of the obscurities surrounding it.


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Introduction to dualism

Absolute dualism

Monarchian dualism

Dialectical dualism

Eschatological dualism

Cosmic dualism

Somatic and hylic dualism

Ethical dualism

Moral dualism

Conclusions

INTRODUCTORY

COURSES

Course Dates: January 2011-March 2011 Instructor: George SiegCourse Dates: Commences January 17th 2011 Instructor: Austin Case

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Research Paper Due-Learning Journal Due

Key Members: Some details about the central gures and the relations between them-Biographical information-Personal interactions

Disintegration in the Order: e breakdown of the order and the resulting chaos-e crisis-e interregnum-e Stella Matutina and other vestiges

e Inner Order: e section reserved for very promising members wherein magiccould begin to be practiced-Ordo Rosae Rubeae et Aureae Crucis-Magical operations

e Heads of the Order: Background about the orders enigmatic leaders-William Robert Woodman- William Wynn Westcott- Samuel Liddell Mathers

e Outer Order: Setting up the temples and looking at some of what a memberof the order learned and went through in the order-Establishing the temples-e aspirants ascent-Symbols and ceremony

e Orders Beginnings: Looking at the suspicious documents and Masonic societyinvolved in establishing the order-e cipher manuscript-Societas Rosicruciana in Anglia

Introduction to the Order: A brief look at England in the late 19th centuryand some ways that the G.D. inuenced later occult currents-Historical context-Inuence of the order upon later currents in Western Esotericism

Inuences Upon the Order: e inuence of other esoteric currents (real and ctional)upon the G.D.- Literature-eosophical Society- Hermetic Brotherhood of Luxor

Week 9

Dualism is a persistent feature of many religious systems, par ticularly Middle-Eastern systems influenced byZoroastrianism, which themselves then influenced Western religion.This alone would be suffic ient

for it to appear as a significant factor in esotericism considering its close relationship with thecontent of exoteric religious systems in a variety of cultures. However, the transmission of dualism in

esotericism is further intensified, and complicated, by the conflict and competition between different constructionsof dualism within and amongst religious traditions. Particularly in Middle-Eastern and later Western

religions where orthodoxy is as significant as orthopraxy, dissenting forms of dualism were frequently condemnedas heresy and placed alongside heretical esoteric traditions and even identified with them. This had the twin

effects of conflating dualism and esotericism in the minds of the orthodox, but also of driving variousheretical groups into possible association with one another or of constructing heretical identities which couldthen be assumed by later dissenters. Familiar and characteristic examples include Gnosticism and its offspring

Catharism and Bogomilism, which feature prominently in the esoteric lore of the West.Rather than focusing on the historical transmission of these dualisms through esoteric systems (which occupies

the following 200 level course, History of Esoteric Dualism), this course introduces dualism as a mode ofbelief and presents various theoretical models for explaining its impact and significance, particularly in the

field of esotericism. It then presents five pairs of dualist belief structures, considering their origins, contexts,various manifestations, and relationship to other forms of dualism. It focuses on their manifestation inesoteric systems, and their effect on the content and practice of those esoteric systems which adopt them.

Students will be acquainted with various primary dualist sources, a nd also some significantscholarly works dealing with the classification and analysis of such dualist systems.


14/38

Introduction to TraditionalismWE 175 NE (online-English)

Origins and History of ThelemaWE 166 NE (online-English)

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e children of Nuit in ancient Khem; the setting for"Ankh-af-na-khonsu;" pre-Osirian cults

Early Semitic antecedents for the theology of Crowley's Book of the Law;Crowley's claim to restore a Sumerian and/or Yezidic tradition

"Love, and do what thou wilt" -- Crowley's reception of Augustine

Fais ce que tu voudras, Rabela is, the Hellre Club, and foreshadowings of elema

Crowley as Frater Perdurabo and the demise of the Golden Dawn;Crowley's reception of eosophy

Crowley as the Great Beast of Revelation, prophet of the New Aeon

Crowley's Astrum Argentinum as his version of Eckartshausen's GreatWhite Brotherhood

Crowley as Baphomet: the secrets of the O.T.O.

Crowley's contributions to western esotericism and magic; his receptionof Eastern systems and yoga; his appreciation of Chinese esotericism; his appropriation of tantra

Contemporary elema

Research Paper Due-Learning Journal Due-Oral Presentation

INTRODUCTORYCOURSES

Course Dates: 4th April 2011 Instructor: George SiegCourse Dates: January 2011-March 2011 Instructor: George Sieg

Kali Yuga

Research Paper Due-Oral Presentation-Learning Journal Due-Final Exam

Tradition Against the Modern World

Radical Traditionalism

Proponents of Tradition

Traditional perspective on the relationship between the esoteric and the exoteric

"Philosophia Perennis"

Traditionalist reception of religion, mysticism, esotericism, and occultism

What is "Tradition" for a "Traditionalist?"

What is "Traditionalism" in the context of esotericism?

To adherents and proponents of Tradition (not all of whom would identify with the label

Traditionalist), the history of Tradition cannot be studied academically or historically becauseits origin not only chronologically predates history, but remains ontologically prior as well.

They regard the perennial philosophyas entirely universal, supernal, and independent of all

contingent, material factors. However, along with academics, they would nevertheless generally

acknowledge French esotericist Rene Guenon (1886-1951) as a signicant adherent of Traditionand exponent of its doctrines under the name of Traditionwhich came to characterize those

whose perspective on the esoteric is summarized here. Deeply dedicated to esotericism, herejected the modern occult revival and the totality of the modern world, condemning it as

signifying the reign of materialistic quantity over spiritual quality. A diverse selection of otherthinkers were inuenced by Guenon and inuenced others in their turn, giving rise to the

Traditionalistschool.

This course considers the work of these various thinkers and aims to respect chronologicaland intellectual development while also giving a sound overview of the consistencies

between Traditionalist adherents as well as their signicant dierences. The course will

explore the nature of Tradition, its origins and setting as an esoteric school of thought,its relationship to other interpretations of esotericism, and touch on its role in both historical

and contemporary esotericism. All the major Traditionalist gures will be considered at leastbriey, and put into the wider context of the movement.

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The philosophy of Thelema as pertaining to systematized Western Esotericism, and particularly, ceremonial magic, was promoted by

Edward Alexander AleisterCrowley, a major gure of the modern occult revival. Prolic author, poet, expert chess player,adventurer, mountaineer, and possibly secret agent, Crowley was a man of diverse talents and ambitions whose overriding

passion was occultism practiced, in his words, with the method of science, the aim of religion. He came to consider himself areligious prophet exceeding Biblical proportions as well as a master of Magick,proclaiming a New Aeon and new systems

of esotericism to accompany it. Hastening the demise of one major magical order of the occult revival (the GoldenDawn), founding his own (the A..A..), and achieving leadership of another (Ordo Templi Orientis), Crowley regarded himself as the

ultimate white magician and happily projected himself as the wickedest man in the world,taking delight in paradox,trickery, ostentation, and often outright outrageousness. A veteran world traveler, he was ultimately expelled from Sicily

by order of Mussolini and ended his life shortly after the Second World War, not before commenting on the politics and society ofwhat he considered to be the emergent new aeon.

His contributions to Western Esotericism assimilate a number of pre-Crowleyan traditions, some of which directly refer to Thelemaor an

equivalent concept of will, others of which involved ancient traditions he consciously attempted to assimilate, and others which

he merely hinted at or casually appropriated. He (after his predecessor in Theosophy, Helena Blavatsky, and his mentorin the Golden Dawn, Allen Bennett) was one of the rst Western occultists to seriously consider Hermetic syncretism witheastern systems, and after his predecessor Paschal Beverly Randolph, and along with his contemporary Austin Osman Spare

was also a major contributor to the development of sexual magic. (See Hugh Urbans Magia Sexualis.) His Thelemicsystem of initiation and magic helped spawned a wide variety of oshoots and spinos; even his later detractors (such as contemporary

Left-Hand Path systems) were often heavily inuenced by his work. This course endeavors to consider Thelema as a trend

emerging through Western Esotericism and locates its development with the biographical context of Crowleys esotericadventures, culminating in a consideration of the contemporary development of Thelema as a magical system.


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sotericStudies:

dvancedcourses

Our Advanced Courses extend and develop topics introduced

in our Introductory Courses, and are especially suitable for

students wishing to deepen their knowledge of a given subject.

All advanced courses have prerequisite introductory courses, and it is

normally not possible to skip these unless prospective students can

demonstrate an advanced level of understanding of the concepts,

bibliography and issues surrounding a given topic.

If you believe this applies to you, then please contact the courseinstructor via the link on the relevant faculty page. You will be sent

a brief questionnaire which will help the course instructor discern your

understanding of the subject, and following a brief review process, you will

be notied as to your eligibility for the advanced course. Please note that

this also applies to students who wish to audit advanced courses.

Phoenix Rising Academys advanced courses are also part of our tiered

module system. Normally a module consists of one introductory course

followed by two or three advanced courses and two or three supplementary

seminars. Therefore, students can elect to take any or all of the advanced courses

making up a module, in order to receive a module certicate, or to take only those

advanced courses that interest them, in which case they will be awarded a

separate course certicate for each.

Make acircleout of

a man andwoman,

derive fromit a

square,

and from thesquare atriangle:

make a circleand you will

have thephilosophers

stone


16/38

Hermetism in Late AntiquityWE 210 NE (online-English) / WE 211 NS (online-Spanish)

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Week 10

Intellectual background: an overview

Chapters 1-3

Chapters 4-6

Chapters 7-9

Chapters 10-12

Chapters 13-15

Chapters 16-19

Chapters 20-23

Chapters 24-26, Apology

-Research paper due-Oral presentation of Research Paper-Learning Journal due

Course Dates: April-June 2011 (precise dates TBA) Instructor: Angela VossPrerequisites: WE 140 e Imaginal Cosmos

Course Dates: Commences March 2011 Instructor: Ivn ElviraPrerequisites: WE 101 (any language)


-e Technical Hermetic Texts: e Alchimica Hermetica, the Astrologica l HermeticTexts and the Papirii GraecaeMagicae devoted to syncretic Hermes and Hermetic Philosophy itself.

- Review, Conclusions and summar y.

- e Hermetic Philosophy: tenets, concepts, inuences and philosophical context.- e Hermetic Philosophical Texts: Corpus Hermeticum, Asclepius, the HermeticNag Hammadi texts, the Stobaean Fragments, and the Armenian Denitions.

- Foreword to Hermetism: its real signicance through History.- Methodological questions in the study of Late Antiquity Hermetica.- A polemic Hermetic dualism: Practical and Philosophical Hermetica.- Resources in the study of Hermetism in Late Antiquity.

- Historical background: Hellenistic and Egyptian Civilizations.- Hellenistic Mysticism: e rise of a new religious era.- e hypothetical Egyptian roots of Hermetism.-Hermes-oth

The main goal of this course is to clarify the true roots of Western Esotericism in

the so called Hermetica: a collection of philosophical, practical (astrological, magical

and alchemical) and Esoteric texts originating in Egypt of Late Antiquity, and attributed

to Hermes Trismegistus, a syncretic Greek-Egyptian divinity. We will examine primary

texts, beginning with the fabled Corpus Hermeticum, the Asclepius, the Hermetic

Nag Hammadi texts, the Stobaean Fragments, and the Armenian Denitions, as well

as quotations of many philosophers and religious personalities such Iamblichus of

Chalcis, St. Augustine of Hippo, Zosimos of Panopolis, and Cyril of Alexandria.

Through this course you will gain insight to one of the most striking periods of

human history, a new religious era which in essence marked the beginning of

our current religious framework, presented as far as possible through the worldviewof the mixed population of Ancient Hellenistic Civilization. This course provides

a clear understanding of the origins, content, and complex socio-cultural milieu

which gave rise to Hermetic Philosophy, and is a vital foundation for further study

of later Western Esoteric currents related to and intertwined with the Corpus

Hermeticum.

This 9 week course will be an in depth reading of Mar silio Ficinos text, De vita coelitus comparanda (On tting your

life to the heavens). This extraordinary treatise is a manifesto of natural magic, involving the use of images and

music to create a harmonious relationship between the human soul and the cosmos. Drawing on many sources,

from neoplatonic philosophy and theurgy to Arabic magic and astrology, Ficino sets out a 15th century self-help

regime of ritual creativity using astrology, talismanic magic and invocations to the planetary spirits. Running

throughout the work we nd a continual preoccupation with the scruples of Christian orthodoxy regarding bothmagical practice, and the question of the natural and supernatural divide. Ficino negotiated his way very carefully

through this dangerous territory, disguising any suspicion of higher spiritual eects within a cosmic framework.

Students will be required to engage with this text on both critical and experiential levelswe will experiment

with some of Ficinos techniques for inner harmonisation as well as study his theory. A working knowledge of

both astrology and music theory would be useful but not essential. Students will n eed their own horoscope,which can be provided if necessary.

Each week will consist of reading several short chapters and exploring the relevant background issues, sources

and metaphysics, with creative assignments. Specic topics will include Neoplatonic cosmology and theurgy, fate

and free will, Ficinos theory of spiritus, astrological music therapy, talismanic i mages, electional astrology, conicts

with Christian orthodoxy, planets, gods and spirits, human and divine modes of knowledge, the role of desire and

intention.

Week 1

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Week 3

Week 4

Week 5

Week 6

ADVANCED

COURSES

WM 275/390 NE/ex (online-English, extended course)



17/38

John Dee and the Magic of VisionsWE 260/312 NE (online-English)

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Week 8

Fama Fraternitatis (1614)

Johann Valentin Andreae, e ChemicalWedding of Christian Rosenkreutz (1616)

Robert Fludd, Apologia Compendiaria(1616)

Michael Maier, Allegoria Bella (1617)

Samuel Richter, e True and CompletePreparation of the Philosophers Stone(1710)

Testament of the Fraternity of theRosy and Gold Cross (c. 1730)

Secret Symbols of the Rosicrucians (1785)

Societas Rosicruciana in Anglia,College of Adepts: Grade VII

Hargrave Jennings, e Rosicrucians:eir Rites and Mysteries (1870)

Hermetic Order of the Golden Dawn,Ritual of the 5=6 Grade ofAdeptus Minor

Max Heindel, e Rosicrucian

Cosmo-Conception (1910)

Harvey Spencer Lewis, RosicrucianManual (1927)

Jan van Rijckenborgh, ElementaryPhilosophy of the Modern Rosycross(1984)

Research paper due-Oral presentation of Research Paper-Learning Journal due

-Research Paper Due-Oral presentation of Research Paper-Learning Journal Due

Course Dates: Commences March 2011 Instructor: Hereward TiltonPrerequisites: WE 101 (any language)

Course Dates: Commences April 4th 2011 Instructor: Martin ParrotPrerequisites:WE 101 (any language) Or WE 140 NE

Conclusion-Research Paper and Learning Journal Due

e Angelic Conversations-Dees ritual practices in c ontext: Christian Piety and the Ars Notoria-e Phenomenology of Renaissance and Early Modern Divination-Occult Philosophy, Science, and Religion in the Mysteriorum Libri Quinque

Dee and History-Situating Dee in History-e Concept of Tradition in the Study of Esotericism: Problems and Uses

Studying at Mortlake: e Occult Philosophy-Trithemius and Agrippa

-e Monas hieroglyphica: Natural Philosophy and the Perfection of Language-Dee and Renaissance Hermeticism

Introduction and Overview-John Dee (1527-1608): His Life and Works-Magic in 16th Century Europe: Witches, Magicians, and Uncertainty-Dee in Western History: the Interpretations of Yates, Harkness, and Sznyi

-Cultural History?-Deep Play-e Past is a Foreign Country-Methodological Provisions for our Travels to Elizabethan England

As the title implies, the primary objective of this course is to familiarize the

student with the magic of John Dee situated in the broader context of 16th

century magic and hermeticism. To this end, the focus will be placed on Dees

philosophy and practice of magic as expressed in his angel conversations diary

as well as some of his published writings. These will be carefully read in light of

what we know of Dees own studies and beliefs, thus connecting him to the s

vcientic, occult, and religious culture of his century. Moreover, throughout the

course we will constantly engage in scholarly debates about the place of Dee in

Renaissance and early modern history so as to ensure students have access to

the most recent studies on the topic. Finally, an important component of the

course surfacing each week as sets of philosophical questions will be learning

how to reexively engage with historical material, and critically think about

culture, especially the culture of esotericism.

Who were the true Brethren of the Rosy Cross? Where did they come from and when did they rst appear? What were theirgenuine teachings? These questions have been answered in dierent ways by the very disparate groups and individuals whohave assumed the mantle of Rosicrucianism across the four centuries of this esoteric currents development. Our course willexplore the changing historical conceptions of the Brotherhood, its origins and its mission through a close examination of

primary texts and their socio-political, religious and intellectual contexts.

In examining the historical diversity of the Rosicrucian phenomenon we will also seek to identify unifying elements ofRosicrucian teachings through the centuries, concentrating in particular on motifs of gnosis and transguration. The possiblerelevance of Rosicrucianism to our contemporary lives will also be addressed as we consider the phenomenology of religious

experiences apparently evinced by Rosicrucian texts, with particular emphasis on encounters with angels and transgured beings.

During this double course, students will be introduced to some central themes in the study of Western esotericism such

as gnosis and transguration, divergent notions of the prisca sapientia or primeval wisdom tradition, the obfuscating roleof pseudo-histories and the position of esoteric currents of thought vis--vis modernity and the Enlightenment. Our goal

will be to develop the ability of students to critically analyse both primary and secondary sources, thus paying close attentionto the historical record while simultaneously creating a valuable opportunity for personal reection and the nurturing of a

deeper understanding of the role of the subject in the uncovering of meaning.

The courses are divided into four broad historical sections two for each course, divided chronologically. Together they will last13 weeks, each of which will be devoted to extracts from central Rosicrucian writings.

Week 1

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Week 6

ADVANCED

COURSES

WE 231 NE (Rosicrucianism I) (online-English) WE 232 NE (Rosicruciani sm II) (online-English)

History & Phenomenology of RosicrucianismI & II


18/38

The Celts in the Esoteric ImaginationWE 271/334 NE (online-English)

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Week 7

Introduction: Traditions of Medieval Pseudepigraphy

e Ars Notoria and the Solomonic Cycle

e Notion of a Grammar of Magic

Angelic and Demonic Hierarchies: the Clergy and Magia

e process of sigillisation: Gotia and the work of Austin Osman Spare

A Note on Psychopathology and the Phenomenology of Magical Praxis

Research paper due-Oral presentation of Research Paper-Learning Journal due

Course Dates: Commences October 2011 Instructor: Dr Simon MagusPrerequisites: WE 101 (any language) Or WE 140 And WE 231 & 232

Course Dates: April May 2011 Instructor: Amy HalePrerequisites: WE 101 (any language)


e Grail Quest as Western Esoteric Motif

Celts and Modern Pagan Religions: Building of the Noble Savage

Magical revivals and Celtic identity politics in the 19th and 20th c.

e Celts and the Western Esoteric Tradition: Constructions and counterpoints

Druidry and the Imagined Wisdom of the East from 18th to the 20th c.

Frequently when we consider the Western Esoteric Tradition we think of the legacy of Classical thought, practiceand text with in a framework of mainly literate transmission. Peoples such as the Celtstend to be more

associated with indigenous Pagan practice and non literate traditions, which in itself is a problematic distinction.Nevertheless, as the category of Celtichas developed over the past three hundred years and has been applied

to both language groups and living people, Celtic motifs such as Druids, King Ar thur and the Holy Grail havefeatured in the development of the Western Esoteric Tradition from Freemasonry and friendly societies to Ear th

Mysteries and the practice of sacred geometry. In this course we will discuss the ideological underpinnings ofCelticityand how it has been used to develop certain themes in the canon of modern Western Esotericism and

its intersection with broader political and intellectual movements.

We will begin with an exploration of the modern development and construction of the category of Celtic

so that we can discuss the various problems and discourses associated with this term. We will then examinethemes which emerge in the modern Western Esoteric Tradition which have been labeled as Celtic or which

have been associated with Celtic peoples for one reason or another, including Druidry and the Grail Quest. We

will then cover the intersections between esoteric movements and the Celtic political revivals, including thework of W.B. Yeats and Irish Nationalism, and the earliest development of Neo Druidry in the context of Welsh

identity politics. Finally we will look at a variety of expression of Celticity in the context of New Religiousmovements including Earth Mysteries, Wicca, Celtic reconstructionism and Goddess religion.

The history of Western Esotericism, as now taught in the Academy in the United Kingdom and on the Continent, isnoticeable in terms of its neglect of the medieval period. There are a number of reasons for this, both philosophical

and methodological. There is a tendency to associate esoteric thought with Platonic idealism and intuitive thinking,and as part of the Romantic reaction to the Enlightenment and the advance of logic, reason and scientic empiricism.

Thus, the Neoplatonism of Late Classical Antiquity, and its rediscoveryin the I talian quattrocento tends to be falselypolarised against Scholastic Aristotelianism, viewed both as the bastion of Christian orthodoxy, and as the progenitor

of science in the medieval period.

This Advanced course seeks to redress the balance by exploring the often p ractical magic of the Middle Ages. It willinvestigate in some depth the interface with Christianity, and the role of the Clergy in the preservation and transmission

of these ideas: it will emphasise the continuity of ideas from antiquity, including those of Platonism, rather than any later

imposed disjunction.

The focus of course material will be on the history and anatomy of the Medieval grimoire, a discussion of the liturgical

quality of medieval magical ritual, invocation and evocation and an overview of talismanic magic. Some time will be givento observations of medieval inuences on magical practices, including sigilisation, in later authors.

Week 1

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Week 6

ESOTERICSTUDIES

ADVANCED

COURSES

WM 360 EN (online-English)

Principles of Gotic Sorcery


19/38

Theory and Practice of the Golden

DawnWM 220 NE (online-English)Course Dates: Commences October 10th 2011 Instructor: Austin Case

Prerequisites: WE 101 (any language) Or WM 120 And WM 220Course Dates: Commences April 4th 2011 Instructor: Austin Case

Prerequisites: WM 120

-Research paper due-Learning Journal due

Divination and Enochian Magic: Methods of determining future eventsand the angelic magic of John Dee as understood by the G.D.-Geomancy-Tarot-Enochian

Clairvoyance, Talismans, and Sigils: Methods of second sight and the use ofmagical images-Skrying-Astral travel-Talismans-Sigils-Tattwas

eory: e underlying notions and symbols of the G.D.-Imagination and willpower-Symbols: elemental, kabbalistic, and astrological

Ceremonial Magic: Various ritual magic techniques of the order-Pentagram, hexagram, and rose cross rituals-Evocation-Consecration-Other rituals

Few esoteric currents have had as large an inuence on recent trends in esotericism as the n desicle magical order known as the Hermetic Brotherhood of the Golden Dawn. The orders

syncretistic approach to theoretical and practical magic helped reestablish the paradigm of Western

Esotericism in the past century. This course will critically investigate theories underlying the beliefstructure of members within the order as well as some of the primary magical workings used by

members of the inner circle of the order.

Each week of this 5-week course will focus on a particular facet of belief or practice in the order.The rst week will be dedicated to becoming familiar with the various beliefs held by members

of the order that (for them) explained how and why the various techniques employed by

members would be ecacious and/or prudent. Students will be familiarized with certain keysymbols employed by the order as well as the syncretistic approach used for combining varioussymbol systems. Subsequent weeks will focus on various magical practices used by members;

various ceremonial rituals, clairvoyance and the use of talismans and sigils, and nally divinationand Enochian magic.

The practice of astral projection has become a very prominent feature of many strands of esoteric practice, particularly over thepast century. The exact denition of this practice is somewhat elusive (especially depending upon the source discussing it), though

it essentially involves the separation of some subtle, spiritual, or astralfacet of oneself that is somehow distinct from the corporealbody, which is able to disconnect from the physical body and subsequently visit some alternate place. Although there have been

numerous accounts from various shamanic, mystical, and esoteric religious traditions that bear these traits in common, the termastral projectiondid not arise until the 19th century. This class will investigate the origins of astral projection within various 19th

century magical orders (both real and ctional) and also examine possible explanatory models which approach the actual personalexperiences of astral projectors.

Teaching will take pl ace over a 5 week period and each week will investigate the subject as it occurred within a dierent order

or how the phenomena could be accounted for. The rst week will look at the work Ghost Landand how descriptions in this 19thcentury work of ction perfectly t descriptions of astral projection and also look at the magical society known as the Hermetic

Brotherhood of Luxor and their techniques that parallel accounts of astral projection. The second week will look at how the earlyTheosophical Society and its secret Esoteric Section seemed to b e heavily concerned with astral projection. The third week will look

at how dierent forms of clairvoyance (only one of which is called astral projection) within the Golden Dawn t variousinterpretations of astral projection, though their interpretation of visiting spiritual planes is dierent from the T. S.s understanding

of how astral projection relates to travel in the real world. The fourth week will investigate various interpretations of astral projection;psychological interpretations of out of the body experiences, phenomenological interpretations of personalized experiences which

may or may not relate to some abstract sort of alternative sort of reality, and pragmatic approaches which focus less on the howof astral projection but rather emphasize the value of the experience.

Week 1

Week 2

Week 3

Week 4

Week 5 -Research paper due-Learning Journal due

Approaches to the Phenomenon: Examining various ways to look at A. P.-Psychological-Phenomenological-Pragmatic

e Golden Dawn: A. P. and other practices resembling it in the G.D.and its relation to travelling in non-earthly planes-Various forms of clairvoyance-A.P. in spiritual planes

Early Instances: Accounts of A.P. in 19th century ction and the magicalsociety of the H.B. of L.-Ghost Land-Hermetic Brotherhood of Luxor

eosophical Society: A. P. in the Esoteric Section of the T. S. and its relation toprojecting in the real world-Early investigations-A.P. in mundane world

Week 1

Week 2

Week 3

Week 4

Week 5

ESOTERICSTUDIES

ADVANCED

COURSES

WM 320 NE (online-English)

Investigating Astral Projection


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History of Esoteric DualismWE 255 NE (online-English)

Course Dates: April-June 2011 (precise dates TBA) Instructor: George SiegPrerequisites: WE 188 NE: Introduction to Esoteric Dualism

Course Dates: April 2011-May 2011 Instructor: George SiegPrerequisites: WE 188 NE Introduction to Esoteric Dualism

Research paper due-Oral presentation-Learning Journal due

e continuity of occult dualism through modern and intocontemporary times

Dualism in the occult

e origins of dualism in Iran and its reception in esotericism

Transmission to and through Judaism and the esoteric receptionof Jewish apocalypticism

e previous course (Introduction to Esoteric Dualism) analysed the interactions betweendualism and esotericism in detail. is course chronicles the history of these interactions,

beginning with the origins of dualism in Zoroastrian Iran. It considers possible causes of dualismand various theories as to its early transmission. It also explores the reception of Zoroastrian

dualism by other cultures and traditions, notably Judaism, and considers how Zoroastrian dualisttraditions (and other dualist traditions) have been received in esotericism, and transmitted from

one belief system to another. Particular thought-forms and their propagation, such asapocalypticism, cosmic war, and mythological antagonist gures, will be examined in detail.

e nal two weeks of the course address the transmission of dualism into modern occultism.

e modern occult revival was fraught with dualist constructions, projections, and antagonisms,which have signicantly inuenced its development from its inception. is has produced acontinuity of dualism into contemporary esotericism and occultism, and i ts consequences can

and will be analyzed critically in the conclusion of the course.

In total, this course is a full historical survey of dualism in esotericism and occultism fromprehistory to the present.

By virtue of their reliance on the gure of the angel, a nearly indispensable intermediary in the cosmologies and mythologiesof even the more strict monotheistic systems, angelically oriented systems of esotericism and magic have run the gamut

between self-consciously orthodox and extraordinarily heretical. is seems chiey due to the ambiguity of the gure ofthe angel as one to be respected but not revered, invoked but not venerated, conjured but not commanded at least

according to most of the exoteric monotheisms in which angels prominently gure.

In magical systems, the reverse have sometimes but not always been the case. As diverse in its manifestations asdemonology and diabology, and often as subversive from the perspective of exoteric authorities, angelic magic has been astaple of Western esotericism for millennia. is course explores how and why, presenting a full historical survey of the

conception of angels in the earliest periods, beginning immediately with their relevance to magical conjuration. It continues

straight through to the contemporary period, in which angelic beliefs and practices are just as popular as ever, if not more,being a ubiquitous feature of various beliefs from intense and structured ceremonial or devotional occult practice, to the mostpopulist forms of new age belief. Whe ther gured as the personal guardian angel of private, non-sectarian practice to theelusive and obscure Holy Guardian Angel of the infamous Abra-Melin Operation, the proliferation of angels throughout

esoteric and occult belief systems would require numerous pin-heads to fully account, but this course will catch a signicantsampling in its six weeks.

Week 1

Week 2

Week 3

Week 4

Week 5

Angels and angelic magic in the modern occult revival

Contemporary reception of angelic magic, including Enochian, and comparisonto the signicant role of angels in various manifestations of New Age religions,and new religious movements; consideration of the relationship of these systems toesotericism and occultism, and their dierent ways of receiving "angels."


Development of various interpretations of Kabbalistic angel magic; comparisonwith the angelic conversations of John Dee and Edward Kelly

Transmission of angelic magic through the Middle Ages and into the Renaissance;comparison of the monotheistic traditions of angel magic

Predecessors of angels in Semitic and Indo-Iranian belief

Angels in Jewish cosmology, religion, mysticism, and esotericism; Receptionof Jewish angels in Christian and Islamic esotericism and mysticism; comparisonof Abrahamic angel beliefs to non-Abrahamic angelic beliefs and systems

Week 1

Week 2

Week 3

Week 4

Week 5

Week 6

Week 7

ADVANCED

COURSES

WE 266/342 NE(online-English)

Angelic Myth and Magic


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Demonology and Demonic MagicWE 267/343 NE(online-English)

Course Dates: October 2011 (precise dates TBA) Instructor: George SiegMandatory Prerequisites: WE 188 NE: Introduction to Esoteric Dualism And WE 255 History of Esoteric Dualism.

Course Dates: April-June 2011 (precise dates TBA) Instructor: George SiegPrerequisites: WE 188 NE Introduction to Esoteric Dualism

While demons and the study of demons are often considered (particularly by exoteric dualistreligions) to be an integral component of esoteric, magical, and occult practice, demonology

and its practical applications in fact remain a specic and specialized aspect of these belief systems.In fact, their presence in archaic religious s ystems, including exoteric ones, was ubiquitous, and

esoteric and magical systems of belief have often presented very particularized perspectives on thenature and function of these entities. is course will explore and consider these divergent worldviews,

and also consider how dualistic s ystems have demonized a variety of spirits and mythic beings fora variety of purposes.

e course is, in s tructure, a historical survey of these developments, focusing on the development of

formal demonic magic, and how such a concept has been received, practiced, embraced, or rejected.Within each historical period, aspects such as dualism, demonization, magical theory and practice,and esoteric cosmology, will be considered in detail. e course will conclude with an examination

of how these traditions have continued and been diversely recontextualized in the modern andcontemporary periods, applying the same historical models and typologies to present

systems of practice.

Conceptions of the fallen angels reside in a fascinating, liminal boundary between the angelic and the demonic.Variously gured as tempters, seducers, bringers of forbidden knowledge, castigated or incarcerated titans, or even

self-sacricing saviour gures, the fallen angels populate a very specic line of esoteric transmission critical to not onlythe history of dualism and esoteric dualism (particularly in the West) but also an interesting cosmological myth with a

variety of surprising transmissions.

One signicant issue in the transmission of the fallen angel doctrine in the west is the curious consistency of some of Deeand Kellys work with the original Enochian tradition, apparently unknown to both operators at the time of their skryings.

is pecularity, as well as other mysteries of the transmission of the fallen angels from ancient to contemporary tradtion, willbe examined during and after a full historical survey of the doctrine of the fallen angels beginning with the book of Enoch.

In no way limited to Enochian traditions, the course will address the reception of fallen angels right up through the modernoccult revival (includingeosophy and Anthroposophy, and oshoots such as Elizabeth Clare Prophets apocalyptic new

religious movement) and contemporary mythology ranging from the association of fallen angels with the UFO phenomenonand the increasingly prevalent conspiracist mythology focusing on the bloodlines (or even the full incarnations) of fallen

angels, draconian and reptilian elites, and even stranger variations on an archaic theme.

Fallen angels in the modern occult

Contemporary reception of the fallen angels.


Dee's reception of Enoch and the angels

e role of Enoch and fallen angels in esotericism

Enoch

Fallen angels in Christianity and Islam

Week 1

Week 2

Week 3

Week 4

Week 5

Week 6

Week 7

Issues of demonic magic in the Renaissance, debates surrounding demonicmagic and witchcraft in the Early Modern period, the role of demonsin the occult revival

Contemporary demonic magic


Medieval demonology

Classical "daimonology"

Overview of the concept of "demons," their role in spiritistic magical systems

Mesopotamian demonology

Week 1

Week 2

Week 3

Week 4

Week 5

Week 6

Week 7

ESOTERICSTUDIES

ADVANCED

COURSES

WE 433 NE(online-English)

The Fallen Angels


22/38

History of Divination & Magic in theGreco-Roman PeriodHM 322 NE (online-English)

Course Dates: Commences April 4th 2011 Instructor: Andrea LobelPrerequisites: WE 101 Or WE 140 Or WE 145 Or WE 155

Course Dates: Commences April 4th 2011 Instructor: Andrea LobelPrerequisites: WE 101 Or WE 140 Or WE 145 Or WE 155

is advanced course is ideal for those with some background knowledge of either ancientGreek and Roman history or esoteric studies. In it, we will dene and examine the roles ofmagic and divination in Classical Greece, Hellenistic Greece, and Rome, with the aim of

providing an overview of the ways in which these practices were viewed both f rom within,and from without, by society at large.

We will begin by examining the worlds of Classical and, later, Hellenistic Greece, includingthe Pythagorean tradition, divinatory oracles (e.g., the Oracle of Apollo at Delphi), Greek

love magic and amulets, the Greek Magical Papyri, as well as the views of Plato, eophrastus,and other ancient Greek authors on magic and divination. Next, we will move on to thenature of the magical and divinatory arts in ancient Rome, with a particular focus upon

existence of Roman fear and ambivalence toward magic and witchcraft, as well as the overlapand dierences that existed between private magical practices and ocial Roman religion.

When approaching the question of which historical gures we might consider mystics, sages or magiciansfrom our vantage point in the twenty-rst century, it is vital to consider historical context. In this advancedcourse, we will examine a number of representative gures and characters of antiquity with the aim of bothdening the nature of their approaches to the roles of wisdom and magic, as well as the relationships that

existed between wise and/or magical individuals and existing socio-political and cultural power structures.By the end of this course, students will be able to distinguish sages, magicians and mystics one from the

other, and will also have a better understanding of the social and historical contexts of each of theindividuals or characters that we will examine.

Beginning with a discussion of the characteristics and denitions of the sage, sorcerer or mage, witch, andmystic in antiquity, we will move on to portrayals of biblical characters associated wi

Documents

Phoenix Rising Academy Course Catalogue 2011 (ENGLISH)