Finally, there is today a new and conspicuously overt expression of the esoteric, whose principal characteristic, while related to that of the 1960s, is even greater—because it has unparalleled breadth and scope across the planet. This new opportunity is the receptivity of the newest generation of our new millennium to teaching of a higher order that is related to, but more than, the dramatic occult powers and divination taught at Hogwarts School of Witchcraft and Wizardry and exhibited by young Mr. Potter in both his apprenticeship and his exploits against the malevolent Voldemort.
Though possibly ephemeral, one needs to consider whether the Harry Potter phenomenon may be an “experiment” of the present age—another opportunity for the infusion of light. The substantial difference between this infusion and its predecessors is an enhanced receptivity for more light by literally millions of children and early teenagers in every corner of the planet who have consumed the books of J. K. Rowling (and the films made from them) with virtually unsurpassed thirst and enthusiasm. Yet this experiment, if indeed it is that, is only half completed at this point. As the next logical step in sequential order, the other and more significant half of the experiment would be to bridge the occultism of Harry Potter’s world to the sacred science of higher metaphysics.
The current works of Rowling do not, in fact, teach or otherwise convey in any clear terms the higher principles of the philosophia perennis, but one can conclude that was never the objective of the books. The books convey a wonderful and interesting fictional story of the education and maturing of a young wizard who undergoes the tribulations of learning his art at Hogwarts. To the extent that this was the primary objective of the books, the author has achieved an admirable degree of success. But the books also convey other, secondary objectives, whether by the author’s design or not, and they are key for the proper assimilation of esoteric knowledge.
Chief among the secondary objectives is an elucidation of the principle of the pairs of opposites—good and evil, light and darkness, selfishness and sacrifice. It may be said that this principle is common and can be found in abundant supply in the world’s great myths, folktales, and fairy tales—and that is certainly true. Furthermore, one may point out that, together with ample presence of the magical and fantastic, this principle also inheres in other classics for the young (in body or heart), such as J. R. R. Tolkien’s stories The Hobbit and The Lord of the Rings and C. S. Lewis’s seven-volume Chronicles of Narnia.
However, what distinguishes J. K. Rowling’s Harry Potter books from these others is the clear, express, and unambiguous notion of the potential for development of the latent powers in human beings—even in Muggles. What is needed for that development is sufficient discipline and determination, set within the context of a nonempirical educational and developmental process that is based on metaphysical laws of nature and the elements. While these latent powers may be on the lower reaches of the vertical axis of higher metaphysical principles and the philosophia perennis, they are nonetheless an integral aspect of that vertical axis.
The understanding or even acceptance of such occult subjects among young readers, by virtue of the author’s treatment of them in a sympathetic and gently humorous manner, is nearly always a precondition whose fulfillment may lead to further development along this path. Indeed, it may ultimately lead to understanding the higher suprarational metaphysical principles as a consequence of growth and maturity. In short, Rowling’s books illustrate the graphic and undisguised conflict between what is commonly referred to as white magic and black magic, in their own terms. For many, including the world’s youth, recognizing this conflict is a necessary realization before undertaking the long and arduous path to liberation from the pairs of opposites. The pairs of opposites are represented by the “outer man” and the “inner man,” whose resolution occurs within at the point where these opposites coincide.
One may theorize that Rowling’s reference to Cassandra Vablatsky hints at the author’s understanding of a need for further and higher education for her readers. That being the case—unless Rowling herself undertakes this higher education in future works, in which she might have the graduate Harry Potter undertake the disciplines and mysteries of meditation and the study of the santana dharma while developing the suprarational faculty of intellection—it may be left to others to seize this opportunity. This, of course, is not to suggest that anyone produce a book under the fraud of a modern pseudepigrapha, but someone intent on maximizing this opportunity may well find a legitimate and suitable bridge to carry these millions of loyal followers of the exploits of Harry Potter to a new and higher metaphysical destination. In particular, associations of people who profess and promulgate the philosophia perennis need to be aware of such opportunities and to maximize them.
The overwhelming success of J. K. Rowling’s work, both in print and in film, testifies to the fact that the positive response to her works is enormous, is world-wide, and numbers in the millions of readers and viewers. To state this is not to endorse a purely quantitative standard for the ultimate significance of the Harry Potter phenomenon, for unless the ground prepared by Rowling’s books is planted with a commensurably qualitative spiritual influence from the center, and is subsequently nurtured by those willing to cooperate and assist in this endeavor, the phenomenon will have been only an ephemeral entertainment. The possibility of such a planting and nurturing for bringing more light to humanity, and thereby maximizing this cyclic opportunity, should be obvious. A failure to benefit the eager young audience of these books by further education in the first principles of the philosophia perennis that will lead to a higher understanding would be a missed opportunity. Not all such opportunities are taken, however, or even perceived.
For individuals who do perceive them, any effort undertaken toward maximizing these opportunities does nothing less than lend support to the work of certain bodhisattvas and all who actively assist them in their work. For maximizing opportunities inherent in cycles is in large part what that work is, examples being that which was done in 1875 and again nearly 100 years later. Those who undertake and guide this work always remain vigilant for the next such opportunity of the cyclic dynamic to appear and are neither sentimental nor conformist in the expenditure of their energies in taking the fullest advantage of the hour, for they have no energy to waste.
The new and emergent form arising from such an opportunity will invariably seem unlikely and may at first appear bizarre or foolish or trivial, but that is because we are comfortable with what we know and with what is generally acceptable. New seed sprouts and grows in the decay of the old, each on a corresponding and coequal but opposite mission. Where the new sprout promises to generate more light in the obscurity of darkness, in addition to all other consequences, that light will also serve to unfog the future.
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GeorgeHodelDidit ago
https://www.theosophical.org/42-publications/quest-magazine/1570-harry-potter-and-maximizing-cyclic-opportunities This society has talked about JK before...there is even an interview with her somewhere. I feel this is a Society designed to bring the ideas of the Satanist to the public in a sneaky way.
Finally, there is today a new and conspicuously overt expression of the esoteric, whose principal characteristic, while related to that of the 1960s, is even greater—because it has unparalleled breadth and scope across the planet. This new opportunity is the receptivity of the newest generation of our new millennium to teaching of a higher order that is related to, but more than, the dramatic occult powers and divination taught at Hogwarts School of Witchcraft and Wizardry and exhibited by young Mr. Potter in both his apprenticeship and his exploits against the malevolent Voldemort.
Though possibly ephemeral, one needs to consider whether the Harry Potter phenomenon may be an “experiment” of the present age—another opportunity for the infusion of light. The substantial difference between this infusion and its predecessors is an enhanced receptivity for more light by literally millions of children and early teenagers in every corner of the planet who have consumed the books of J. K. Rowling (and the films made from them) with virtually unsurpassed thirst and enthusiasm. Yet this experiment, if indeed it is that, is only half completed at this point. As the next logical step in sequential order, the other and more significant half of the experiment would be to bridge the occultism of Harry Potter’s world to the sacred science of higher metaphysics.
The current works of Rowling do not, in fact, teach or otherwise convey in any clear terms the higher principles of the philosophia perennis, but one can conclude that was never the objective of the books. The books convey a wonderful and interesting fictional story of the education and maturing of a young wizard who undergoes the tribulations of learning his art at Hogwarts. To the extent that this was the primary objective of the books, the author has achieved an admirable degree of success. But the books also convey other, secondary objectives, whether by the author’s design or not, and they are key for the proper assimilation of esoteric knowledge.
Chief among the secondary objectives is an elucidation of the principle of the pairs of opposites—good and evil, light and darkness, selfishness and sacrifice. It may be said that this principle is common and can be found in abundant supply in the world’s great myths, folktales, and fairy tales—and that is certainly true. Furthermore, one may point out that, together with ample presence of the magical and fantastic, this principle also inheres in other classics for the young (in body or heart), such as J. R. R. Tolkien’s stories The Hobbit and The Lord of the Rings and C. S. Lewis’s seven-volume Chronicles of Narnia.
However, what distinguishes J. K. Rowling’s Harry Potter books from these others is the clear, express, and unambiguous notion of the potential for development of the latent powers in human beings—even in Muggles. What is needed for that development is sufficient discipline and determination, set within the context of a nonempirical educational and developmental process that is based on metaphysical laws of nature and the elements. While these latent powers may be on the lower reaches of the vertical axis of higher metaphysical principles and the philosophia perennis, they are nonetheless an integral aspect of that vertical axis.
The understanding or even acceptance of such occult subjects among young readers, by virtue of the author’s treatment of them in a sympathetic and gently humorous manner, is nearly always a precondition whose fulfillment may lead to further development along this path. Indeed, it may ultimately lead to understanding the higher suprarational metaphysical principles as a consequence of growth and maturity. In short, Rowling’s books illustrate the graphic and undisguised conflict between what is commonly referred to as white magic and black magic, in their own terms. For many, including the world’s youth, recognizing this conflict is a necessary realization before undertaking the long and arduous path to liberation from the pairs of opposites. The pairs of opposites are represented by the “outer man” and the “inner man,” whose resolution occurs within at the point where these opposites coincide.
One may theorize that Rowling’s reference to Cassandra Vablatsky hints at the author’s understanding of a need for further and higher education for her readers. That being the case—unless Rowling herself undertakes this higher education in future works, in which she might have the graduate Harry Potter undertake the disciplines and mysteries of meditation and the study of the santana dharma while developing the suprarational faculty of intellection—it may be left to others to seize this opportunity. This, of course, is not to suggest that anyone produce a book under the fraud of a modern pseudepigrapha, but someone intent on maximizing this opportunity may well find a legitimate and suitable bridge to carry these millions of loyal followers of the exploits of Harry Potter to a new and higher metaphysical destination. In particular, associations of people who profess and promulgate the philosophia perennis need to be aware of such opportunities and to maximize them.
The overwhelming success of J. K. Rowling’s work, both in print and in film, testifies to the fact that the positive response to her works is enormous, is world-wide, and numbers in the millions of readers and viewers. To state this is not to endorse a purely quantitative standard for the ultimate significance of the Harry Potter phenomenon, for unless the ground prepared by Rowling’s books is planted with a commensurably qualitative spiritual influence from the center, and is subsequently nurtured by those willing to cooperate and assist in this endeavor, the phenomenon will have been only an ephemeral entertainment. The possibility of such a planting and nurturing for bringing more light to humanity, and thereby maximizing this cyclic opportunity, should be obvious. A failure to benefit the eager young audience of these books by further education in the first principles of the philosophia perennis that will lead to a higher understanding would be a missed opportunity. Not all such opportunities are taken, however, or even perceived.
For individuals who do perceive them, any effort undertaken toward maximizing these opportunities does nothing less than lend support to the work of certain bodhisattvas and all who actively assist them in their work. For maximizing opportunities inherent in cycles is in large part what that work is, examples being that which was done in 1875 and again nearly 100 years later. Those who undertake and guide this work always remain vigilant for the next such opportunity of the cyclic dynamic to appear and are neither sentimental nor conformist in the expenditure of their energies in taking the fullest advantage of the hour, for they have no energy to waste.
The new and emergent form arising from such an opportunity will invariably seem unlikely and may at first appear bizarre or foolish or trivial, but that is because we are comfortable with what we know and with what is generally acceptable. New seed sprouts and grows in the decay of the old, each on a corresponding and coequal but opposite mission. Where the new sprout promises to generate more light in the obscurity of darkness, in addition to all other consequences, that light will also serve to unfog the future.