Seminar: Logos and Autos

Aphrodisias, the Temple of Aphrodite, shot in 2004. Photo credit - Dguendel
Aphrodisias, the Temple of Aphrodite, shot in 2004. Photo credit – Dguendel

The Noetic Society Presents:

A Seminar conducted by Pierre Grimes, Ph.D.

July 25 – 26, 2015

In the Platonic Tradition to understand the Logos and the Pathologos, it is necessary to discuss the Spiritual Dimension of the Self and the Soul in Plato’s Timaeus and in Plato’s Parmenides. What has been ignored will be the bridge to a more profound understanding of the Self.

We will be using Juan and Maria Balboa’s translations to demonstrate that the principle ideas of the Hypotheses of Parmenides and the primary ideas for the creation of the soul in the Timaeus are sufficient to present a new and very profound spiritual vision of the Platonic Tradition.

Note: Seminarians will receive the updated translations of the Parmenides and Proclus’ Commentary on the Timaeus by email.

Note on the Opening Time: Saturday breakfast is at 8:00 and the workshop begins at 9. The full schedule will be posted then.

Workshop Location: Visions & Dreams 2482 Newport Frontage Rd. #1, Costa Mesa, CA.

Meditation: David Coe has offered his house for meditation before the workshop begins on Saturday and Sunday. Any time, but especially 6:00 to 7:30 before the Workshop Saturday. Open sitting, no bells, come when you please.

David Coe’s Meditation Hall: 2172 Pacific Ave, Costa Mesa, CA

Cost: $150. Fees may be paid at any NS meeting. To be considered for a scholarship, apply to Pierre Grimes directly.

Registration: – To reserve a place please email Julia Hoigaard, Noetic Society Treasurer –


For additional details or questions, please contact Nancy Grimes

Philosophical Midwifery and The Master

Art by Alex Grey, visionary artist, borrowed courtesy of
Art by Alex Grey, visionary artist, borrowed courtesy of

By: Nobuya Tareoka

Joseph Grimes observed that if all that is said about the Dream Master in “Pierric Dream-Midwifery” is correct, then I failed to appreciate the greater mystery of the Dream Master. For if the dream exploration benefits not only the dreamer but a similar kind of benefit is also conferred upon the midwife or other observer, then the natural question to ask is: To what degree, if any, is the Dream Master the intelligible cause of benefits to secondary and tertiary participants?

In principle, is there reason to conclude that the Dream Master’s art crafts each dream narrowly for the benefit of the dreamer alone? In “Pierric Dream-Midwifery,” the analysis of the dream exploration transcripts focused on the function of the dream-midwife and in so doing it also explored the precision with which the Dream Master’s dreams benefit each particular dreamer.

Here the focus is on the Dream Master itself: What is the scope of its power and of what is it the cause? And above all, what is it?

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