Mail Bag: How to Reach and Read On the Third and Fourth Levels of Meaning


f38696486A friend and serious reader who had just finished reading Deathly Hallows wrote me to say “thank you” for recommending he read to the end of the series before passing judgment — and to ask as a throw-away in his post:

How do we learn to read at the third and fourth levels?

That’s a reference to the four levels of reading first propounded by exegetes of the Hebrew Scriptures in ancient times, evident in Plato’s Divided Line, adopted by Aquinas and many others, and sealed to the Western Canon by Dante’s letter to Con Grande (read an introduction with very helpful chart to all that and Plato’s Cave, too, here and, for a ‘for instance’ of its application to a specific story, The Hunger Games, head over here).

If you’re up to speed on the four levels — and the posts behind those two links are a good afternoon of reading — then we can skip to the answer to my friend’s question: How do we learn how to read, how to think, at these levels?” 

Dear John,
The first and hardest step is grasping that allegorical and anagogical reading correspond to knowing with surety and knowing in wisdom (the first two levels corresponding with sense perception and with opinion). 
 
We know that we can see through tons of data to see the natural law or principle of which the phenomena are only instances. Knowing this principle and seeing the data as ephemeral occasions of it gives us scientia or sure knowledge. This makes the reams of data effectively a transparency, window, or allegorical figure of the principle that is not perceptible in itself. You cannot see the Law of Gravity but you know it from observation of, by seeing through the transparency of the behavior of all natural objects in space-time on earth.
 
chart001Sophia or wisdom is not a knowing that we acquire but one we become, a knowledge that transforms us into a temporal image of the Principle of Knowing, the Logos. All other knowing is only valuable insomuch as it leads us to this communion and elision.
 
If we first understand the corresponding knowledges to allegory and sublime writing — again, science and wisdom — and begin to read the world in light of these capacities (instead of remaining subject to surface sensory data and opinions shaped by the errors of our age), then ‘getting’ the depths of books written by authors who are wise or who write in wisdom shaped genres is a natural extension.
 

f36752102The rest is only learning the tropes of artistry — structure, symbolism, literary syntax — that are the means better writers have used to create the experiences that change us.
 
Getting the last, however, without seeing the world differently first… That is knowledge that will become cocktail party and blog post fodder to show how sophisticated a thinker and reader one is, an obstacle, another hurdle to spiritual maturity rather than an edifying, providential helper.
 
And — oh, yeah! — being a believer in a traditional, orthodox, revealed faith helps more than anything. It is the real experience of which reading is only the imaginative shadow. The Orthodox Christian Liturgy, for example, is when uncompromised by innovations only wisdom experience and the Eucharist the Logos incarnate Himself. Baptism and the daily asceticism and joyful sorrow of Orthodoxy is the means to photismos or illumination in the Holy Spirit, as you have discovered.

 

As you might have guessed from that last, this friend is a recent convert to Orthodox Christianity. Your comments and corrections on the means to reading effectively at four levels are coveted, as always.

Eighth Day Inkling Festival: ‘What the Inklings Mean to Me’ Reflections

f192990758The Eighth Day Institute in Wichita, Kansas, has a mission “to renew culture through faith and learning.” (Yes, they’re an off-spring of the venerable institution Eighth Day Books in the same town.) They are holding an ‘Inklings Festival’ this year, 17-19 July, with the theme ‘Ethics in Elfland: Virtue and Vice in Narnia and Middle-Earth.’ To create some buzz about the event in the blogosphere, the Institute leader, Erin Doom, asked 30 friends to contribute a brief essay on the theme, ‘What the Inklings Mean to Me’ and he is posting these reflections at the Eighth Day website in a 30 day countdown to the festival. Check it out.

f38810022Having spoken at an Eighth Day Symposium ‘On Imagination and the Soul’ in 2011 concerning both Harry Potter and Twilight, I was happy to comply with Erin’s request. I’m ‘Day 22’ in his countdown for what it’s worth — and you can read my essay below if you like. Your comments and corrections are coveted as always.

‘What the Inklings Mean to Me’

May I confess that this assignment has the feel of an in-class writing task about “What I Did Over Summer Vacation”? Forgive me, please, in advance, if the resulting essay, however brief, is no more engaging than those annual exercises were.

I answer this question as ‘The Hogwarts Professor’ and the ‘Dean of Harry Potter Scholars.’ Though I am older than the average member of Rowling’s Raiders, the global fandom empires, I am guessing that I am not unusual in coming to an appreciation of the Inklings, specifically, C. S. Lewis, J. R. R. Tolkien, and Charles Williams, through my search for answers to the question, “Why do we love Harry’s seven adventures the way we do?” That search for me began with Ms. Rowling’s primary source material, the part of her reading material she calls her “compost heap” from which everything she imagines grows.

f39067750While Austen is her favorite writer and Emma the book she read 20 times in a row before writing Philosopher’s Stone, though Nabokov and E. Nesbit and Collette inform her thinking, Ms. Rowling’s obvious points of reference for writing a seven book series with Medieval flourishes, High Fantasy symbolism, and heroic battles against Evil in the World were the Narniad and The Lord of the Rings. Her public relationship with ‘Jack’ and ‘Tollers’ has waxed hot and cold – first flattered by the linkage in readers’ minds then alarmed and defensive (see this review of the history for more on that) – but the debts remain obvious and profound.

My take-aways from the Inkling study I have done as a Potter Pundit have been these three points:

Place of the Lion(1)    Charles Williams, as Lewis put it in Coleridgean language, the “esemplastic” figure of the mythopoeic crowd who met in Jack’s rooms and at the Bird and Baby. Though not as accessible or as popular as his friends became, his genius for renovating Medieval story telling elements – literary alchemy, ring composition, and dynamic allegory – to critique Modern mindsets and errors (and provide solutions in the imaginative cathartic experience the reader has) are the stuff, structure and substance of his friends’ Chronicles and Middle Earth triumphs. It is no accident that their reading Williams’ Place of the Lion re-set both Lewis and Tolkien’s ideas of what was possible in story-telling in our times.

t3755430(2)    We love Lewis’ Narniad and Tolkiien’s Rings for the same reason we love Harry Potter, what I call the ‘Eliade Thesis.’ Mircea Eliade wrote in The Sacred and the Profane that in a secular culture entertainments, fiction especially, serve a mythic or religious function. The Granger Corollary to this thesis is that those stories that serve up the most mythic or transcendent content with sufficient subtlety that the reader is able to suspend disbelief in poetic faith (Coleridge again) will serve this “religious function” or spiritual oxygen best in our God-denying Age. The Christian content of Rowling’s septology is as deep as her literary mentors’ work  if she is never the apologist or evangelist in hiding that Lewis, Williams, and Tolkien are.

f39067686(3)    Coleridge, Coleridge, Coleridge… The Bard of Ottery St Mary is the genius beneath the Inklings and what Rowling lifts from their imaginative toolboxes. His “inside bigger than the outside” conceit and its delivery of the radical contra Empiricist and materialist logos epistemology is the heart of everything Lewis wrote, what Coleridge scholar Barfield taught him about “the world being mental,”  and a much bigger part of Tolkien’s magic than is usually acknowledged (his Newman-inspired priory education being his Coleridge fount).

What do the Inklings mean to me? They’ve helped me understand the artistry and meaning of Harry Potter, from the alchemy and soul triptych to the chiastic structures and resurrection symbolism. And in that, they pointed to a better understanding of the mechanics and the point of writing within the Eliade Thesis, stories written for the cardiac rather than the cranial intelligence, the logos within rather than the discursive occluding logismoi.

Which has helped clarify Patristic anthropology, psychology, epistemology, and soteriology for me.  I am a better person, a more real person, for reflecting on and entering into the works of Lewis, Tolkien, and Williams.

Can a reader ask for more?

Oyster Review: Muggle Studies – Beyond Hogwarts, Real Classrooms

f38696422The Oyster Review online has published a feature story called ‘Beyond Hogwarts: Muggle Studies‘ which argues that “At Hogwarts, young wizards study magic. In the Muggle world, students read Harry Potter.” I was interviewed for the piece and two University professors I know — Linda Pershing, California State – San Marcos, and Philip Nel, Kansas State — offer their experiences teaching the Hogwarts Saga in real world classrooms.

I suppose there is residual resistance to the value of teaching the world’s best selling novels in university settings so these articles serve some purpose. I’m glad, too that Prof Nel’s explanation for the series’ importance and popularity was used as the article ‘closer’ and reader-take-away, especially because of their use of a certain phrase I don’t think the journalist picked up from Prof. Nel:

The Harry Potter phenomenon forced us to legitimize these books as more than just a kid’s story—it was something much bigger, and more gripping. The reason behind this, Nel argued, was J.K. Rowling’s perfect literary alchemy.

Alchemy Burckhardt“There’ve been earlier great fantasies, realist novels, school stories, and mysteries. But her combination and transformation of these traditions sets her work apart. Her fully imagined alternate world truly transports us, her psychological realism makes us care about the characters, and the mystery narrative keeps us turning the pages,” Nel said.

It is in this combination that we can locate the beating heart of the series, and what draws all of us—from casual readers to intrepid scholars—to get so willingly wrapped up in these books. With J.K. Rowling’s gentle guidance, we’re able to consider big questions and witness, as Nel says, “the kinds of work literature can do.”

 

Mailbag: Do You Have to See the Alchemy in a Story to Experience It?

f38703334I received a note the day before yesterday from a graduate student in the Russian Federation. Her questions about alchemy — do any readers see alchemical symbolism as they read? and, assuming not, obscure as it is to almost everyone’s conscious mind, how can it have the effect it supposedly has? — are subjects we’ve touched on before and perhaps should again. With her permission, then, here is our brief correspondence on this subject:

Dear Mr. Granger!

About two years ago you and me had a little email conversation about “Harry Potter” and Russian literature. I am now reading your book “The Deathly Hallows Lectures”, one chapter from which you kindly sent me back then.

I am currently doing my post-graduate program in Russian State Humanities University, Moscow, and my dissertation is built around “Harry Potter”, fan fiction in “Harry Potter” fan community in particular. Your books inspired me to analyze the perception Russian fans have over English cultural and literature traditions, symbols, images and levels of meaning, described in Harry Potter novels. However, the first thing that I need to understand in order to succeed in my research is whether English-speaking readers can see the symbols and literary references in “Harry Potter”.

f39171430What would you say about the amount of readers from fan community that can catch these symbols? And do you think they use this knowledge in those fan’s texts? Excuse me for this question as I am not sure if you are not involved in “Harry Potter” fan’s texts analysis or not.

My dissertation will be the first paper on the perception that Russian fans have over English cultural and literature traditions written in Russian. Your books are very useful for my research, which I am very grateful about! I often mention you in my reports on different philological science conferences.

Sincerely yours,
Lisa

My response:

Dear Lisa, if I may (my keyboard does not have Cyrillic keys and I don’t dare attempt a transliteration of your last name; please forgive me),

Thank you for your kind note and for the interesting work you are doing.

In answer to your questions:

the first thing that I need to understand in order to succeed in my research is whether English-speaking readers can see the symbols and literary references in “Harry Potter”.What would you say about the amount of readers from fan community that can catch these symbols?

IdiotsVery few of the readers of Harry Potter consciously grasp the symbols in play in Rowling’s Hogwarts Saga. Which failing, of course, is why they work so powerfully. As C. S. Lewis wrote in The Literary Impact of the Authorized Version, “an influence which cannot evade our consciousness will not go very deep.” Some readers have cited the obscurity of Rowling’s alchemical imagery as a reason for doubting its importance; as I explain in ‘What Alchemy Does in Harry Potter,’ they have this exactly upside down — the difficulty of seeing it with the cranial mind is evidence of its being picked up by the cardiac intelligence or ‘heart.’ This is at least as true in the ring composition structure of the work, all of which parallelisms escape reader attention.

I wrote something about the power of subliminal suggestion for both advertising and literary effect that may be helpful, too: it’s called Shaping Souls Subliminally. Let me know what you think!

And do you think they use this knowledge in those fan’s texts? Excuse me for this question as I am not sure if you are not involved in “Harry Potter” fan’s texts analysis or not.

f39080678I’m guessing by “fan’s text analysis” you mean what we call ‘fan fiction’? If so, I’m sorry; as a rule, I don’t read it. Quite a few writers, though, have written me about the tools Rowling uses in hopes of applying them in their work. We can certainly see soul triptychs, alchemy, and ring scaffolding in Stephenie Meyer’sTwilight books and Suzanne Collins’ Hunger Games novels. So, yes, Rowling’s artistry is being used by admiring readers, if I cannot say they have been in fan fiction.

With admiration,

John, in haste, grateful for your note and work

Dear Mr. Granger!

Thanks for so quick answer! I will read the link (“Shaping Souls Subliminally…”) you sent me.

The content of your website will be very useful for my dissertation.

Of course you may post our exchange without changing my name. My full name is Elizaveta K. Timoshenko. The university where I am doing my post-graduate program is Russian State University for the Humanities (RSUH), Moscow. This is the link to the university website: http://rggu.com/

f38696614I would also add that there are a lot of dissertations about “Harry Potter” in Russian (about some language aspects, youth subculture, postmodernism features, translation transformations), but my paper will be the first one devoted to the Russian fans’ perception of English cultural and literature traditions (based on Russian and English fan fiction in HP fan community).

It is sad to admit that there is no deep analysis of the texts, written by fans, in Russian Philology. Fan fiction is regarded as texts written by graphomaniacs that should not be taken into consideration.

Kind regards,
Lisa

Call For Papers: Chestnut Hill Conference, 16 October 2015

Chestnut Hill College1One of the bigger (and better!) surprises I experienced at the MISTI Con gathering in New Hampshire this May came during a Big Tent ticketed discussion (and catered luncheon) I moderated between the two keynote speakers and the 200 serious readers who paid for the privilege. I received my surprise after the speaker’s presentations when I opened the floor to questions — and Patrick McCauley was the first in line to ask his.

St. Joseph Hall (Rotunda), Chestnut Hill College

St. Joseph Hall (Rotunda), Chestnut Hill College

If you don’t know Patrick McCauley and you are a long-time reader wanting to come to terms with the artistry and meaning of the Hogwarts Saga, you’re missing out. Besides being one of the founders and a host (with Karen Wendling) of the annual Chestnut Hill College Harry Potter Conference, he is doing the most exciting thinking and writing about Harry’s adventures I have stumbled across in several years. Both his talk at Chestnut Hill last fall (‘Violence Against Women in the Harry Potter series’) and the one I caught at MISTI Con this year left me delighted — even gobsmacked? — by the challenging ideas he is presenting.

So what? Two things.

First, the Chestnut Hill Harry Potter Conference this year is Friday, 16 October. It is the weekend of the Chestnut Hill  Harry Potter Festival, an event with the Conference that is not to be missed. No expensive sign up fees, no long lines, just a town that turns itself into Hogsmead and a college that hosts a first tier academic conference, Wizard Rock concerts, and Quidditch tournament. This year’s conference promises to be extra-special because it will be only days before the release of Cormoran Strike’s latest mystery-thriller, Career of Evil.

CHC1I urge one and all friends of HogwartsProfessor to attend, or, much better, to present a talk. The site to submit your paper abstract is right here. There is a High School category, too, with three $10,000 college scholarships in the offing. No joke. Last year’s presentations from this group were mind-blowing; I was very glad I wasn’t on the panel that had to choose the winners.

Nota bene: last year’s best conference papers are being published in a real book by a real publishing house — and I suspect such collections will be an annual thing. Just sayin.’

PensieveSecond, Patrick McCauley’s long-awaited book, Into the Pensieve: The Philosophy and Mythology of Harry Potter, will be available for purchase that weekend, ten days before you can buy it in stores or on Amazon. I plan on attending the conference, as well, giving at least one talk, and sharing with friends there some important news about the future of this web site and my work as “the Dean of Harry Potter scholars.”

I look forward to catching up with you there, listening to your talk and discussing it with you, and hearing your thoughts about my latest adventure. Sign up today!