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Course Criteria
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2.00 - 3.00 Credits
This course presents an overview of the emergent ecosocial, post-mechanistic analysis and vision, in the West, in the following areas: education (including participatory research); governance and law; economics (political economy); architecture, land use, and planning; critique of technology; health and healing; spirituality and religion; and culture and media. Ecosocial solutions to various crises of modernity are now moving into the mainstream, which may or may not result in a deep transformation of modern societies. At this moment in history, a grasp of the interrelatedness of disparate ecosocial developments is key. This course analyzes current events and the assumptions of modernity from the critical perspective of a relational worldview, an ecologically grounded postmodern (or "ecological postmodern") perspective, which holdsand furthers pragmatic visionary solutions and possibilities for ecosocial transformation. The goal of the course is for students to become knowledgeable about the major issues and about the rising counterforce constituted by ecosocial theory and practice.
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3.00 Credits
This course is considered foundational for those in the Integral Ecology track in PCC, whose mission is to study "the complex character of the Earth community, the factors that threaten it, and possibilities for a better way forward"; to "explore some of the vital links between ecologyand such fields as philosophy, religion, psychology, and cosmology"; and to "learn strategies for a sustainable future in a creative communityof planetary citizens" (see http://www.ciis.edu/pcc/integralecology.php). Following a review of the state of the Earth, lectures and dialogue will engage such topics as Gaia Theory, the relation of ecology to religious and philosophical worldviews, the spectrum of eco-activism, and theoretical alternatives for a more integral approach to ecology.
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3.00 Credits
This course provides an opportunity for students to deepen their relationship to Krishna, to the Buddha, and to Christ. To this end, the course includes a study of the Bhagavad Gita according to Sri Aurobindo; His Holiness the Dalai Lama on Tibetan Buddhism and in dialogue with Catholic contemplatives; a study of Christ from the perspective of non-Christians; two Jungian interpretations of Christ as a symbol of the self; Bede Griffiths on Asian and Western spirituality; and Rudolf Steiner's lectures on esoteric relationships among Krishna, the Buddha, and Christ.
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3.00 Credits
This course continues the examination of the modern and postmodern Western perspectives begun in A History of Western Worldviews I. Beginning with Romanticism and the pivotal contributions of Hegel, the course goes on to consider such movements as transcendentalism, depth psychology, feminism, pragmatism, and ecology, as well as the implications of the new science. Some of the figures treated include Emerson, Nietzsche, James, Jung, Buber, Whitehead, Evelyn Fox Keller, and Catherine Keller.
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3.00 Credits
This course investigates the evolution of cosmology and consciousness in antiquity through exploring the "Mystery Religions." Topics includethe earliest cosmologies; archaic experience of self; initiation rituals; concepts of soul and immortality; the geocentric cosmos; relationships between cosmos and psyche; the origins of astrology, alchemy, mysticism, and magic; myths of transformation; the birth of self-reflective consciousness; and the origins of new religions and worldviews. Particular attention is paid to relationships between course material and developments in our own time.
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3.00 Credits
This course focuses on four major theoretical contributions to our understanding of the evolution of consciousness: Teilhard de Chardin's inspiring cosmological vision of the emergence of the noosphere and its relation to the Omega Point; Hindu sage Sri Aurobindo and his notions of involution/evolution, the Supermind, and integral yoga; Eric Neumann, who provides a Jungian archetypal and mythopoeic analysis of the origins and history of consciousness; and the integral-aperspectival theory of Jean Gebser and his quasi-mystical understanding of the relation of consciousness to its ever-present origin.
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1.00 - 3.00 Credits
This course examines the interface of modernity and religion, taking as a case study the Roman Catholic Church's modernizing of the symbolic, mystical, and cosmological aspects of the spiritual presence of the Virgin Mary. The historical emergence of the modern worldview will be presented, as well as the eventually corresponding diminution of the religious sense of Mary as the Maternal Matrix, expressed in art, music, and architecture (many examples will be shown from various historical periods). The course will note the continuity between elements in Mary's biblical narrative, and also in grassroots devotion, with the rich lineage of indigenous goddesses who preceded her in various Catholic cultures, including emergence of the Virgin of Guadalupe. Various religious responses to Mary will be discussed.
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3.00 Credits
This course explores deeper understandings of major works of art (including film, music, opera, painting and sculpture, drama, and literature) through the insights of depth psychology and archetypal astrology. In turn, we will study how such works of art can illuminate deeper aspects of the human psyche. The multimedia-illustrated lectures offer the opportunity to compare insights of different schools of depth psychology (particularly Jungian and archetypal, psychoanalytic, pre- and perinatal, and transpersonal), and to clarify fundamental principles of both psychological and archetypal astrological analysis.
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1.00 - 3.00 Credits
This course explores poetry and fiction that address, challenge, and correct the Western philosophical perceptions of a radical discontinuity between humans and nature, between body and mind, between self and the world, and between immanence and transcendence. The selected literature succeeds in various approaches to expressing human experience as embedded in, and indeed constituted by, subtle processes of the Earth community and the entire cosmos. Aspects of orality and literacy are covered. Some of the authors, such as traditional Native Americans, speak from cultures that have never perceived the Western discontinuities. Others create characters who experience a sudden dissolution of false boundaries or gradually find their human-focused consciousness absorbed by and expanded to the far larger dimensions of the cosmological whole.
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3.00 Credits
The limits of our cosmological imagination define the limits of our existence: Do we live in a disenchanted, mechanistic, purposeless universe as a randomly produced oddity of isolated consciousness, or do we participate in a living cosmos of unfolding meaning and purpose This seminar and lecture course uses as its text Richard Tarnas's Cosmos and Psyche, which summarizes 30 years of research examining correlations between planetary movements and the archetypal patterns of human experience. Rather than indicate a fatalistic determinism in the cosmic scheme, these correlations appear to open up a new dimension of awareness through which both individuals and the larger human community can participate more consciously and intelligently in their encounter with and embodiment of the great archetypal forces that shape human life.
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