艾爾吉奧(John Algeo)和格蘭傑(John Granger)認為J. K.羅琳受到神智學（證道學）的影響。關鍵性的證據反映在《阿茲卡班的逃犯》所提及的Vablatsky。Vablastky為布拉瓦茨基(Blavatsky)此名的字母重組，而(H. P.) Blavatsky為神智學會（證道學會）最主要的創辦人。另一重要證據為佛地魔與哈利波持在《火盃的考驗》和《死神的聖物》中的殊死戰；在兩次戰役中，兩人手中所持的由鳯凰佛客使製成的兩枝魔杖碰撞一起所發出的「金色火花」使人聯想到與神智學有密切關連性的「金色曙光」協會。魔杖與金色曙光協會有所關連，而金色曙光協會的成員之一E.奈斯比特(E. Nesbit)是羅琳最喜歡的作家。金色曙光協會又與性魔法和二十世紀中期的巫術運動有所關連。

本論文除了提供羅琳創作靈感的來源外，還檢視神話主題和神智學（證道學）的哲學理念如何透過神獸和蛇類生物的象徵而呈現於哈利波特英雄冒險系列作品。再者，蛇藥（特別與能量療法的起源相關）、布拉瓦茨基所提的七部分人類結構，和容格所闡釋的昆逹里尼心理都用以分析哈利如何在個人化歷程中取得身心靈的完整／療癒。

第一章，我主要運用「鳯凰悲傷模式」分析哈利的悲傷歷程，我認為哈利頭痛欲裂的痛苦來自於蛇類生物的詛咒，此蛇類生物即闇黑之王，佛地魔。哈利的傷疤暗示了精神分裂、未解決的悲傷和個人化歷程初期所遭受的創傷。這些都與哈利缺乏為死去親人哀悼的能力有關。第二章我討論到哈利內心神性與動物性的跨界，而這點則以哈利身為混種蛇類生物，最後卻能變身為基督—蘇菲亞相結合的雙性完整個體得以詮釋。我認為金妮可視為哈利的昆逹里尼阿尼瑪，喚起哈利的神聖慾力，進而協助哈利轉換為創意型鳯凰療傷者。第三章，我試圖藉由天狼星‧布萊克和彼得‧佩迪魯之間動物性、人性，與神性間的相互關係論證羅琳確實顛覆了女巫／巫師與魔寵的關係。而哈利從布萊克身上習得英雄式自我犠牲的精神，瞭解愛的本質，習得愛他者的能力，進而得到身心靈的完整／療癒。換言之，藉由靈性的提昇而進化為神智學者（證道學者）所稱的能者 (adept)，哈利可藉由提昇自我而減少巫師／麻瓜界中依然受苦之芸芸眾生的苦難。

John Algeo and John Granger suggest that J. K. Rowling was influenced by theosophy.Key evidences are revealed in the anagram of the major co-founder of the Theosophical Society,(H. P.) Blavatsky, “Vablatsky,” in The Prisoner of Azkaban and the deadly duels between Voldemort and Harry Potter in The Goblet of Fire and The Deathly Hallows, and by the golden sparks manifested
in the mid-air when the wand lights issued from the two magic wands made of the same phoenix, Fawkes,meet each other. The magic wand is associated with the Hermetic Order of the Golden Dawn, a “literary wing of Theosophical Society,” which Rowling’s favorite writer, E. Nesbit, belonged to. Golden Dawn is connected with the sexual magic and the witchcraft movement around the middle of the twentieth century.

This thesis offers sources of Rowling’s writing inspirations and examines how mythological motifs and
theosophical philosophy are manifested in Harry Potter saga through mythical creatures and the symbols
of the serpentine beings and the phoenix. What’s more, snake medicine, especially the origin of energy healing, the sevenfold nature of man proposed by Blavatsky, and Kundalini psychology elucidated by Carl Jung, as well as the Phoenix Model of Grief are used to discuss how Harry achieves the wholeness/heealing of body, soul, and spirit during this individuation process.

In Chapter One, I mainly apply the Phoenix Model of Grief to the analysis of the grieving process of Harry and argue that Harry’s headache from the scar with splitting pain is caused by the curse of the
serpentine being, the Dark Lord, Voldemort. The scar of Harry suggests schizophrenia, unresolved grief, and trauma at the very beginning of his individuation process due to his lack of ability to grieve for the loss of the beloved parents. In Chapter Two, I discuss the boundary-crossing of animality and divinity of Harry as a hybrid serpentine being, who transforms himself into a Christ-Sophia androgyny. I contend that Ginny serves as Harry’s Kundalini anima, arousing the libidinal force with divine urge within Harry,assisting Harry’s transformation into a creative phoenix griever. In Chapter Three, I contend that Rowling subverts the relationship between the witches/wizards and their animal familiars by discussing
the interrelationship between animality, humanity, and divinity manifested by Sirius Black and Peter
Pettigrew. Learning from Black’s sacrificing heroism, Harry gains the wholeness of body, soul, and
spirit by believing in love and ability of loving the Other. In other words, the healing of Harry by
achieving spiritual evolution as an adept for theosophists, results in the possible healing of the other suffering bodies in the wizarding-Muggle world.

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