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In the post-Nietzschean frame, his will resists traditional systems while embracing play, contradiction, and experimentation. Read through Foucault’s “Technologies of the Self” and Butler’s performativity, Crowley’s performances across dress, pseudonyms, and literary work function as self-directed identity change, with later Neo-Pagan survival.",{"@graph":14,"@context":73},[15,34,56],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/religion-spirituality/","Religion & 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role does ritual magic play in Crowley’s development of identity?","Question",{"text":63,"@type":64},"Ritual magic operates as a strategy for subverting the environment Crowley was born into, enabling him to reshape identity through practiced performances on the self.","Answer",{"name":66,"@type":61,"acceptedAnswer":67},"How do Nietzsche’s ideas influence Crowley’s approach to the self?",{"text":68,"@type":64},"Crowley draws on Nietzsche by affirming the strength of individual will to deny identification by traditional systems such as Christianity or “Modernity,” promoting a chaotic self presentation.",{"name":70,"@type":61,"acceptedAnswer":71},"Why is Neo-Paganism central to the document’s argument?",{"text":72,"@type":64},"The work highlights how Crowley’s property of performative identity survives into Neo-Paganism, with influences traced across Wicca, Discordianism, the Church of Satan, and chaos magic 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\nPresented in Partial Fulfillment of the Requirements for the Degree Master of Arts in  \nthe Graduate School of The Ohio State University  \nBy  \nJoseph A.Marino II  \n*****  \nThe Ohio State University  \n2007  \nMaster's Thesis Committee:  \nProfessor Hugh Urban,Adviser  \nProfessor Michael Swartz  \nProfessor Philip Armstrong  \nApproved by  \na Ua  \nAdviser  \nComparative Studies Graduate Program  \n# ABSTRACT\n\nEntrenched in Victorian England and raised in a puritanical Christian family,Aleister Crowley delved into Western Esotericism and the study of ritual magic as ameans to subvert the stifling environment into which he was born.Among his chiefacts of subversion were his many displays of a very fluid and malleable identity.Heplayed with “selves”like they were merely wardrobes for a day and found himselfdeveloping more fully for the breadth of experience that he achieved from suchpractices.In the wake of Friedrich Nietszche,Crowley looked to the strength of eachindividual will to deny being identified by traditional systems such as Christianity or\"Modernity,\"pushing instead for a chaotic presentation of the self that is both whollyopposed to external authority and wholly enthusiastic about play,contradiction andexperimentation.Through the lens of Michel Foucault's \"Technologies of the Self”and Judith Butler's notion of performativity,one can come to see Crowley'sperformances(through dress,pseudonyms,literary license and more)as operationsthat he performs on himself to knowingly affect a change in his identity.  \nWhat is most interesting about this property of Crowley is the way it survivesinto Neo-Paganism from the 1950s through today.Both the influence of Nietzscheand Crowley are clear in Wicca,the Discordians,the Church of Satan and PeterCarroll's lineage of Chaos magicians,and such a survival suggests the usefulness of  \nCrowley's practices not only in the “modern”world of Victorian England,but even,and perhaps more fully,in the \"post-modernity\"of the late 21 century.  \nDedicated to Mike E.  \n# ACKNOWLEDGMENTS\n\nI wish to thank my advisor,Hugh Urban,for introducing me to something Ihave become passionate about,finally,and for having a both a sense of humor and asense of awe concerning Crowley.  \nI want to thank Phil Newman for listening to my attempts at explaining thisproject for well over a year.  \nI also wish to thank the late Justin Isom for discussing Crowley's interest inBuddhism and the possible applications of Crowley's work concerning issues of theself.I wish I could have learned more from Justin.  \nVITA  \nJuly 29,1983…………………………………………………Born-Warren,Ohio  \n2005………………………………………………………………………B.A.ComparativeStudies,OhioState  \nUniversity.  \n2005-present…………………………………………………GraduateTeachingAssociate,TheOhio  \nState  \nUniversity  \n# FIELDS OF STUDY\n\nMajor Field: Comparative Studies  \nTABLE OF CONTENTS  \nPage  \nAbstract………………………………………………………………………………………………………………………………………………………………ii  \nDedication…………………………………………………………………………………………………………………………………………………………iv  \nAcknowledgments………………………………………………………………………………………………………………………………V  \nVita………………………………………………………………………………………………………………………………………………………………………vi  \nChapters:  \n1. Introduction………………………………………………………………………………………………………………………………………1  \n2. The Beast…………………………………………………………………………………………………………………………………………16  \n2.1 Youth………………………………………………………………………………………………………………………………………………18  \n2.2 Cambridge………………………………………………………………………………………………………………………19  \n2.3 Training………………………………………………………………………………………………………………………………20  \n2.4 Thelema………………………………………………………………………………………………………………………………22  \n2.5 Cefalu and Beyond………………………………………………………………………………………………………23  \n3. Technologies and Performances……………………………………………………………………………………27  \n3.1 Technologies of the Selves………………………………………………………………………………………28  \n3.2 Performativity…………………………………………………………………………………………………………………34  \n4. Crowley's Wake……………………………………………………………………………………………………41  \n4.1 Wicc","cbCaikCZ4t3w8JD5","https://ap.wps.com/l/cbCaikCZ4t3w8JD5","pdf",1016153,81,"English","# ABSTRACT\n# ACKNOWLEDGMENTS\n# VITA\n# FIELDS OF STUDY\n# TABLE OF CONTENTS\n## Introduction - CHAPTER 1\n## The Beast - CHAPTER 2\n## Technologies and Performances - CHAPTER 3\n## Crowley's Wake - CHAPTER 4\n## Conclusion - CHAPTER 5\n## Notes\n## Bibliography","[{\"question\":\"What role does ritual magic play in Crowley’s development of identity?\",\"answer\":\"Ritual magic operates as a strategy for subverting the environment Crowley was born into, enabling him to reshape identity through practiced performances on the self.\"},{\"question\":\"How do Nietzsche’s ideas influence Crowley’s approach to the self?\",\"answer\":\"Crowley draws on Nietzsche by affirming the strength of individual will to deny identification by traditional systems such as Christianity or “Modernity,” promoting a chaotic self presentation.\"},{\"question\":\"Why is Neo-Paganism central to the document’s argument?\",\"answer\":\"The work highlights how Crowley’s property of performative identity survives into Neo-Paganism, with influences traced across Wicca, Discordianism, the Church of Satan, and chaos magic lineages.\"}]","THE WILL TO CHAOS AND A DANCING STAR - ALEISTER CROWLEY - NEO-PAGANISM AND THE TECHNOLOGIES OF THE SELVES - Thesis | PDF",1787760329,204]