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Journal articles on the topic 'Crowley'

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Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Whitehouse, Deja. "‘Something Completely New in Art’." Religion and the Arts 28, no. 1-2 (March 27, 2024): 107–32. http://dx.doi.org/10.1163/15685292-02801004.

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Abstract According to writer and poet Charles Cammell (1890–1968), Aleister Crowley (1875–1947) believed that through his influence and guidance, he could significantly improve an artist’s nascent abilities. Crowley claimed success for the musical achievements of Leila Waddell (1880–1932), the poetry of Victor Neuburg (1883–1940) and the artistic talents of Frieda, Lady Harris, née Bloxam (1877–1962). In 1938, Crowley invited Harris to illustrate The Book of Thoth, his last major magical work, designating her “artist executant.” Their partnership extended far beyond the requirements of the Thoth Tarot paintings: not only did Harris become Crowley’s magical pupil; they formed a strong and enduring friendship that lasted to the end of Crowley’s life. Harris had already achieved moderate success as an artist, but Crowley showed her how she could express esoteric concepts in her paintings, thereby creating “something completely new in art” (Harris to Crowley, Letter, 10 December 1940). Harris’s correspondence with Crowley shows that she eagerly embraced his guidance, determined to manifest the Tarot images in accordance with his vision. At the same time, she applied the same techniques to her own works and came to the realisation that art was the true basis of her spiritual path. Using extracts from Crowley’s and Harris’s correspondence, Crowley’s diary entries, and examples of Harris’s artwork, this article will argue that in the case of Frieda Harris, Crowley did indeed draw out her nascent artistic skills, and in doing so, enabled her to manifest Tarot designs, which on his own admission, “any given card is something beyond anything I had ever contemplated” (Crowley to Harris, Letter, 25 January 1939).

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2

Wilson, Ian S. "Moving Past Crowleyism." Nova Religio 26, no. 1 (August 1, 2022): 83–101. http://dx.doi.org/10.1525/nr.2022.26.1.83.

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Aleister Crowley is one of the most famous esotericists of the twentieth century. His religion, Thelema, is still practiced today. His acolytes, however, have not been given equal or equitable historical representation. When they are included, they are generally secondary—regarded as followers of Crowley, rather than of Crowley’s religion. This article argues that acolytes were more important in the development and organization of Thelema than they have been portrayed. Through the story of Hollywood actress turned Thelemite Jane Wolfe, based on her diaries written at Cefalù, Italy, Crowley is shown to be dreamy and distracted, while Wolfe was focused and expressed agency within the structure of Crowley’s religion. Wolfe’s discipleship provides a new and different lens through which to study Thelema, and demonstrates that Thelema can and does exist separately from Crowley.

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3

Whitehouse, Deja. "‘Mercury is in a Very Ape-Like Mood’." Aries 21, no. 1 (December 14, 2020): 125–52. http://dx.doi.org/10.1163/15700593-02101005.

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Abstract Frieda, Lady Harris, wife of Sir Percy Harris, Liberal M.P. and party Chief Whip, created the magnificent Tarot paintings that underpin Aleister Crowley’s The Book of Thoth. Harris conformed to the conventional appearance of a respectable middle-class lady until she was in her sixties. However, her unwavering commitment to Aleister Crowley and the Tarot project eventually threatened not only her social standing, but also her marriage. Despite her dedication to the Thoth Tarot, she never fully engaged with Thelema, which she anthropomorphised as the bossy and interfering ‘Miss Thelema’. Nevertheless, she progressed through the grades of Crowley’s magical orders and remained loyal to Crowley and the Great Work to the end of her days, endeavouring to secure a publishing deal for a general release of The Book of Thoth and the Thoth Tarot deck. Using extracts from Harris and Crowley’s correspondence and Crowley’s diaries, this paper will explore Harris’s personal involvement with Thelema, both in her collaborative activities with Crowley, and her endeavours to preserve his legacy after his death.

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4

Owen, Alex. "The Sorcerer and His Apprentice: Aleister Crowley and the Magical Exploration of Edwardian Subjectivity." Journal of British Studies 36, no. 1 (January 1997): 99–133. http://dx.doi.org/10.1086/386129.

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In late 1909, two Englishmen, scions of the comfortable middle classes, undertook a journey to Algiers. Aleister Crowley, later to be dubbed “the wickedest man in the world,” was in his early thirties; his companion, Victor Neuburg, had only recently graduated from Cambridge. The stated purpose of the trip was pleasure. Crowley, widely traveled and an experienced mountaineer and big-game hunter, loved North Africa and had personal reasons for wanting to be out of England. Neuburg probably had little say in the matter. Junior in years, dreamy and mystical by nature, and in awe of a man whom he both loved and admired, Neuburg was inclined to acquiesce without demur in Crowley's various projects. There was, however, another highly significant factor in Neuburg's quiescence. He was Crowley's chela, a novice initiate of the magical Order of the Silver Star which Crowley had founded two years earlier. As such, Neuburg had taken a vow of obedience to Crowley as his Master and affectionately dubbed “holy guru” and had already learned that in much that related to his life Crowley's word was now law. It was at Crowley's instigation that the two men began to make their way, first by tram and then by foot, into the North African desert to the southwest of Algiers; and it was Crowley's decision to perform there a series of magical ceremonies which prefigured his elaboration of the techniques of sex magic. In this case, the ceremonies combined the performance of advanced ritual magic with homosexual acts.

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5

Bristow, Joseph. "Aleister Crowley's Poetic Fin de Siècle: Swinburne's Legacy, Decadent Drag, and Spiritual Sex Magick." Victorian Literature and Culture 49, no. 4 (2021): 777–805. http://dx.doi.org/10.1017/s1060150320000212.

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This article explores the extreme type of decadent eroticism that Aleister Crowley developed while an undergraduate at Cambridge in the later 1890s. The discussion focuses of Crowley's desire to appear as the main legatee of Algernon Charles Swinburne's poetry from the 1860s and 1870s. Especially significant here is Crowley's volume White Stains, which the maverick publisher Leonard Smithers issued in a privately circulated edition in 1898. In the 1920s, Crowley acknowledged that his sexual affair with Herbert Charles (“Jerome”) Pollitt was largely responsible for introducing him to the works of English and French decadent writers. Pollitt—who gained celebrity as an aesthete, art collector, and drag artist in fin de siècle Cambridge—became the major patron of Aubrey Beardsley. In 1910 Crowley acknowledged the legacy of Pollitt's decadent influence into the two concluding faux-ghazals that appear in The Scented Garden of Abdullah the Satirist of Shiraz, which is in part modeled upon Richard Burton's translation of The Perfumed Garden (1886), based on the fifteenth-century heteroerotic manual by Muhammad ibn Muhammad al-Nefzawi. This 1910 volume, which celebrates sodomy through the voice of an imaginary seventeenth-century Persian poet, belongs to Crowley's established interest in taboo forms of erotic experience that relate to the occult rituals he practiced in relation to sex magick.

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6

Bogdan, Henrik. "Branding the Beast." Religion and the Arts 28, no. 1-2 (March 27, 2024): 13–65. http://dx.doi.org/10.1163/15685292-02801002.

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Abstract This article discusses the British occultist Aleister Crowley (1875–1947) as an advertiser of the occult. Relying on theories of advertising and branding, it is argued that Crowley’s main branding strategy was the use of irony and humor in order to distance himself from other actors on the occult market. Furthermore, it is argued that this can be understood as a strategy of legitimization rooted in class consciousness, and more specifically in the elite intellectualism of turn-of-the-century Oxbridge. Crowley’s brand identity as the Great Beast 666, the Prophet of a New Age or Aeon, is analyzed with a special focus on his branding strategies in advertising, divided into (1) advertisements in books, (2) prospectuses, (3) marketing campaigns, and (4) the marketing of Crowley as a spiritual teacher.

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7

Giudice, Chris. "‘It was your Wickedness my Love to Win’." Aries 21, no. 1 (December 14, 2020): 43–68. http://dx.doi.org/10.1163/15700593-02101007.

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Abstract This paper will deal with one of the earliest phases of Aleister Crowley’s (1875–1947) life: his university years spent writing Decadent poetry. Contrary to the vast majority of previous critics, biographer John Symonds in primis, I will set forth the hypothesis that, far from being an amateur and inconsistent lyricist, Crowley fit perfectly within the British Decadent milieu of his day, and should also be considered a bona fide Decadent poet, alongside his more famous colleagues Arthur Symons and Ernest Dowson. Through an analysis of Crowley’s Cambridge years, literary influences, and of the poet’s own verse, it will be my resolve to prove this hypothesis and situate the figure of Crowley qua poet as a legitimate representative of the Naughty Nineties, and to position his poetic output within the already accepted canon of British Decadent verse.

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8

Feiner, Arthur H., and Ralph M. Crowley. "Ralph Manning Crowley." Contemporary Psychoanalysis 21, no. 3 (July 1985): 333. http://dx.doi.org/10.1080/00107530.1985.10746088.

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9

Urban, Hugh B. "The Occult Roots of Scientology?" Nova Religio 15, no. 3 (February 1, 2012): 91–116. http://dx.doi.org/10.1525/nr.2012.15.3.91.

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The Church of Scientology remains one of the most controversial and poorly understood new religious movements to emerge in the last century. And among the most controversial questions in the early history of the Church is L. Ron Hubbard's involvement in the ritual magic of Aleister Crowley and the possible role of occultism in the development of Scientology. While some critics argue that Crowley's magic lies at the very heart of Scientology, most scholars have dismissed any connection between the Church and occultism. This article examines all of the available historical material, ranging from Hubbard's personal writings, to correspondence between Crowley and his American students, to the first Scientology lectures of the 1950s. Crowley's occult ideas, I argue, do in fact represent one—but only one—element in the rich, eclectic bricolage that became the early Church of Scientology; but these occult elements are also mixed together with themes drawn from Eastern religions, science fiction, pop psychology, and Hubbard's own fertile imagination.

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10

Fletcher, Matthew. "The Cardinal Importance of Names." Aries 21, no. 1 (September 30, 2020): 94–124. http://dx.doi.org/10.1163/15700593-02101001.

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Abstract Aleister Crowley’s The Book of Thoth makes four substantive changes to the traditional titles of the tarot trumps. Three of these relate to the cardinal virtues which had remained in the deck despite the almost complete esoteric revisioning of the tarot that had taken place over the preceding two centuries; the fourth is an integral part of the same topic. This article focuses on why Crowley felt impelled to make these changes as well as the significance of the new names (and associated iconography). The discussion centres around Crowley’s rejection of the cardinal virtues that underly Christian ethics in favour of the new system of morality laid out in The Book of the Law and subsequently encapsulated in Thelema. Consequently, the article first examines the development of the cardinal virtues in patristic and medieval theology and then shows how Crowley sought to overturn these values in his agenda of cultural reprogramming of which The Book of Thoth arguably constitutes the high-water mark.

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11

Peters, William. "The Most Perfect Book in the World." Religion and the Arts 28, no. 1-2 (March 27, 2024): 66–88. http://dx.doi.org/10.1163/15685292-02801012.

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Abstract As initially published by Aleister Crowley (1875–1947) in 1909, his book 777 contained tables of correspondences between the Tarot, qabalistic Tree of Life, divine pantheons and other aspects of Western esotericism. Unsatisfied with the original edition, in 1925 he commissioned artist Oskar Hopfer (1892–1966) to produce diagrams to illustrate the correspondences contained in the tables. Unfortunately, no publisher was found to issue the revised work, and the project went unfulfilled. Hopfer’s original work for Crowley is no longer extant. His designs were considered lost until the recent discovery of set of the diagrams in a German museum. This discovery has shed light on Crowley’s plans for the revised edition of 777, his attempts to publish the work, and his belief in the power of the visual arts to communicate complex esoteric principles.

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12

Partridge, Christopher. "Aleister Crowley on Drugs." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 125–51. http://dx.doi.org/10.1558/ijsnr.v7i2.31941.

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While much has been written about the life, work and influence of Aleister Crowley, relatively little attention has been directed to his drug use. This is a little surprising because, not only did he become addicted to heroin, but he incorporated psychoactive substances in his occult work, discussed their psychological effects, commented on drug-related social issues, critiqued contemporary drug legislation, published drug literature, and even translated Charles Baudelaire’s "Poem of Hashish." This article discusses his thought on drugs and religious experience and suggests that they were, largely because of his addiction, a more important force in his life than has thus far been acknowledged.

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13

Carment, David. "Frank Crowley 1924–2013." Australian Historical Studies 45, no. 2 (May 4, 2014): 293. http://dx.doi.org/10.1080/1031461x.2014.912738.

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14

Siegel, Jeff. "Terry Crowley 1953–2005." Journal of Pidgin and Creole Languages 20, no. 2 (November 29, 2005): 325–43. http://dx.doi.org/10.1075/jpcl.20.2.07sie.

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15

Walsh, D. S. "TERRY CROWLEY, 1954-2005." Australian Journal of Anthropology 16, no. 2 (August 2005): 241–42. http://dx.doi.org/10.1111/j.1835-9310.2005.tb00039.x.

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16

Nosachev, Pavel G. "“These are the Same Words, Only in Reverse…”:The Origins of Kenneth Anger’s Aesthetic." Voprosy Filosofii, no. 1 (2020): 77–87. http://dx.doi.org/10.21146/0042-8744-2021-1-77-87.

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The article analyzes the work of the famous American film Director, one of the pioneers of the postwar film avant-garde Kenneth Anger. At first, Anger’s creative path is systematized, its main milestones are highlighted and the principles of directing techniques and basic elements of his film aesthetic are analyzed in detail. Then the religious roots of Anger's creativity is revealed. The article analyzes in details three films that bear the obvious influence of the ideas of Allister Crowley esotericism (“Inauguration of the Pleasure Dome”, “Invocation of My Demon Brother” and “Lucifer Rising”), considers the direct connections of Crowley and Anger. In the final part of the article, there is a complete reconstruction of Anger’s aesthetic. According to this analyses there are several key ideas which help to understand the language of Anger: Crowley’s idea of the Higher Self, the symbolism of light and the doctrine of the Aeon of Horus. In the conclusion author proposes the hypothesis that Anger deconstructed Crowley’s thought, raising it to Christian origins, and recreated the aesthetics of Christianity, without realizing it.

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17

Nosachev, Pavel G. "“These are the Same Words, Only in Reverse…”:The Origins of Kenneth Anger’s Aesthetic." Voprosy Filosofii, no. 1 (2020): 77–87. http://dx.doi.org/10.21146/0042-8744-2021-1-77-87.

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The article analyzes the work of the famous American film Director, one of the pioneers of the postwar film avant-garde Kenneth Anger. At first, Anger’s creative path is systematized, its main milestones are highlighted and the principles of directing techniques and basic elements of his film aesthetic are analyzed in detail. Then the religious roots of Anger's creativity is revealed. The article analyzes in details three films that bear the obvious influence of the ideas of Allister Crowley esotericism (“Inauguration of the Pleasure Dome”, “Invocation of My Demon Brother” and “Lucifer Rising”), considers the direct connections of Crowley and Anger. In the final part of the article, there is a complete reconstruction of Anger’s aesthetic. According to this analyses there are several key ideas which help to understand the language of Anger: Crowley’s idea of the Higher Self, the symbolism of light and the doctrine of the Aeon of Horus. In the conclusion author proposes the hypothesis that Anger deconstructed Crowley’s thought, raising it to Christian origins, and recreated the aesthetics of Christianity, without realizing it.

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18

Arwan, Muhammad Sayyidul. "Perubahan Bunyi Kata Serapan Keagamaan dari Bahasa Arab ke dalam Bahasa Jawa." Tarling : Journal of Language Education 3, no. 1 (December 31, 2019): 93–113. http://dx.doi.org/10.24090/tarling.v3i1.2893.

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Penyerapan kata merupakan salah satu proses peminjaman bahasa sumber oleh bahasa penyerap. Dalam penyerapan akan timbul adanya perubahan bunyi pada kata serapan. Dalam penelitian ini akan membahas tentang bentuk perubahan bunyi kata serapan dalam bidang keagamaan dari bahasa Arab ke dalam bahasa Jawa dengan menggunakan metode padan dan teori Crowley. Tujuan penelitian ini untuk mengetahui bentuk-bentuk perubahan bunyi pada kata serapan dalam bahasa jawa. Dan hasil penelitian ini adalah bentuk perubahan bunyi kata serapan keagamaan dari bahasa arab dalam bahasa jawa ditinjau dengan teori perubahan bunyi Crowly sebagai berikut: a) lenisi terdiri dari reduksi konsonan, apokope, sinkopo, dan kompresi, b) penambahan bunyi yang meliputi anaptiksis, dan epentesis, c) metatesis, d) asimilasi, e) disimilasi. Dan perubahan bunyi yang tidak ditemukan adalah haplologi, fusi, protesis, pemisahan, pemecahan vokal dan perubahan suara yang tidak biasa. Dan dalam penelitian ini, peneliti nenemukan gejala lain yang tidak diungkapkan pada teori perubahan bunyi menurut Crowley sebagai berikut: aferesis, pengenduran bunyi, penguatan bunyi, paragog, monoftongisasi dan penyingkatan.

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19

Hedenborg White, Manon. "Proximal Authority." Aries 21, no. 1 (December 14, 2020): 69–93. http://dx.doi.org/10.1163/15700593-02101008.

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Abstract In 1920, the Swiss-American music teacher and occultist Leah Hirsig (1883–1975) was appointed ‘Scarlet Woman’ by the British occultist Aleister Crowley (1875–1947), founder of the religion Thelema. In this role, Hirsig was Crowley’s right-hand woman during a formative period in the Thelemic movement, but her position shifted when Crowley found a new Scarlet Woman in 1924. Hirsig’s importance in Thelema gradually declined, and she distanced herself from the movement in the late 1920s. The article analyses Hirsig’s changing status in Thelema 1919–1930, proposing the term proximal authority as an auxiliary category to Max Weber’s tripartite typology. Proximal authority is defined as authority ascribed to or enacted by a person based on their real or perceived relational closeness to a leader. The article briefly draws on two parallel cases so as to demonstrate the broader applicability of the term in highlighting how relational closeness to a leadership figure can entail considerable yet precarious power.

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20

Balderson, Quinita. "Finding Esme by Suzanne Crowley." Bulletin of the Center for Children's Books 72, no. 1 (2018): 13–14. http://dx.doi.org/10.1353/bcc.2018.0561.

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21

Hedenborg White, Manon. "Rethinking Aleister Crowley and Thelema." Aries 21, no. 1 (December 14, 2020): 1–11. http://dx.doi.org/10.1163/15700593-02101004.

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22

Nilsson, Johan. "“If the Kingdom be Ruled According to the Tao”: Politics as “Eastern Wisdom” in Aleister Crowley’s Reception of the Daodejing." Numen 71, no. 1 (December 12, 2023): 94–109. http://dx.doi.org/10.1163/15685276-20231716.

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Abstract The fascination with the “Eastern Wisdom” exhibited among esoteric movements in the late nineteenth and early twentieth century is often understood as an interest in spirituality. Existing research has focused on how these movements took an interest in beliefs in doctrines like karma and reincarnation, as well as in practices of meditation and divination. Although this characterization is broadly correct, it is not the whole picture. This article explores a case where “Eastern Wisdom” was instead conceived in a way that explicitly included politics: Aleister Crowley’s interpretation of the instructions for government given in the Daodejing. During the early twentieth century the Daodejing was the focus of broad interest by sinologists, artists, and esoteric writers alike, among them Crowley. Although intensely engaged in divination and esoteric ritual practices, Crowley was also a utopian political thinker who wanted to see radical societal reform in line with his religious and political ideals. The article explores Crowley’s interpretation of the political aspects of the Daodejing and how he strove to interpret them in light of his own religious beliefs. It suggests that, far from being exclusively private and individualistic, the esoteric understanding of “Eastern Wisdom” could include elements like political theory and utopian thinking.

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23

Cei, Vitor, and Luana Gabriela Paslawski. "ALEISTER CROWLEY NAS CANÇÕES DE BRUCE DICKINSON E IRON MAIDEN." Policromias - Revista de Estudos do Discurso, Imagem e Som 8, no. 3 (December 21, 2023): 214–43. http://dx.doi.org/10.61358/policromias.2023.v8n3.57507.

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Aleister Crowley foi um escritor mítico e controverso, poeta da liberdade irrestrita e da vontade como máxima soberana. O seu discurso impulsionou trajetórias existenciais de grande força contestatória, tornando-o guru do rock. O objetivo geral deste trabalho é apresentar os principais aspectos da recepção de Crowley pelo cantor e compositor Bruce Dickinson, por meio do levantamento de características recorrentes em letras das suas canções. Como objetivos específicos, planejamos: 1) identificar a existência de um projeto ético e ao mesmo tempo estético na obra de Dickinson; 2) entender de que modo a doutrina do Novo Aeon elaborada peloescritor inglêsAleister Crowley e apropriada por Dickinson influenciou o heavy metal dos anos 1980 até hoje.

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24

Cornelius, Edward. "Aleister Crowley and the Ouija Board." Nova Religio 10, no. 1 (August 1, 2006): 142. http://dx.doi.org/10.1525/nr.2006.10.1.142.

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25

Lynch, John. "In Memoriam, Terry Crowley 1953-2005." Oceanic Linguistics 44, no. 1 (2005): 223–41. http://dx.doi.org/10.1353/ol.2005.0022.

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26

Atkinson, Amy. "The Mighty Dynamo by Kieran Crowley." Bulletin of the Center for Children's Books 70, no. 1 (2016): 15. http://dx.doi.org/10.1353/bcc.2016.0755.

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27

Coats, Karen. "The Misfits Club by Kieran Crowley." Bulletin of the Center for Children's Books 71, no. 6 (2018): 243–44. http://dx.doi.org/10.1353/bcc.2018.0091.

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28

Krim, Murray. "Ralph Manning Crowley, M.D. 1905–1984." Contemporary Psychoanalysis 21, no. 3 (July 1985): 334–35. http://dx.doi.org/10.1080/00107530.1985.10746089.

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29

Dundes, Alan, John Michael Vlach, and Philip M. Peek. "Obituaries: Daniel J. Crowley (1921–98)." Journal of American Folklore 112, no. 443 (January 1, 1999): 74–81. http://dx.doi.org/10.2307/541403.

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30

Djurdjevic, Gordan. "‘Wishing You a Speedy Termination of Existence’." Aries 19, no. 2 (September 16, 2019): 212–30. http://dx.doi.org/10.1163/15700593-01902001.

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Abstract Aleister Crowley was considerably influenced by the doctrines of Theravāda Buddhism, which he studied in his youth, both theoretically and practically. He correlated its principles to the principles of scientific agnosticism and considered that its objectives could also be achieved through the practice of ceremonial magic. His eventual acceptance of Thelema’s religious philosophy led to his ultimate renunciation of Buddhism as a worldview. This essay examines Crowley’s early writings on the subject of Buddhism and suggests that the presence of Buddhist theories remains quite significant in his formulation of the doctrine of Thelema.

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31

Urban, Hugh B. "The Beast with Two Backs: Aleister Crowley, Sex Magic and the Exhaustion of Modernity." Nova Religio 7, no. 3 (March 1, 2004): 7–25. http://dx.doi.org/10.1525/nr.2004.7.3.7.

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ABSTRACT: Infamous for his drug use and extreme sexual practices, and proclaiming himself the ““Great Beast 666,”” Aleister Crowley remains to this day one of the most influential and yet most often misunderstood figures in the history of Western new religious movements. This article offers a fresh approach to Crowley, by placing him within contemporary debates about modernism and postmodernism. By no means the outcast enemy of modern Western society so often depicted in the media, Crowley was, I argue, a stunning reflection of some of the most acute cultural contradictions at the heart of modern Western civilization in the early twentieth century. A uniquely Janus-faced character, he reflects both the ““Faustian”” will of modernism as well as its tragic failure and exhaustion at mid-century in the aftermath of the two World Wars. Where does our modern world belong——to exhaustion or ascent?——Its manifoldness and unrest conditioned by the attainment of the highest level of consciousness. ——Friedrich Nietzsche, The Will to Power1 The point about Crowley is that he seems to contain all these sorts of ideas and identities——indeed most of the vices of the Twentieth Century——and he was dead at the end of 1947. ——Snoo Wilson, author of the play ““The Beast”” (1974)2

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32

Crowley, Bill. "Readers' Advisory: Differing Mental Models and the Futures of Libraries, Librarians, and Readers’ Advisory." Reference & User Services Quarterly 55, no. 2 (December 16, 2015): 91. http://dx.doi.org/10.5860/rusq.55n2.91.

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Many of us struggle with determining the best way to represent our profession in libraries. How do we maintain our relevance and the value of our degreed professionals while managing increasing expectations from patrons, tax payers, and politicians? In RUSQ 54:4, Duncan Smith provided a thoughtful conversation on the future of readers’ advisory services in his article “Readers’ Advisory: The Who, the How, and the Why.” Smith decided to write the article after reading Bill Crowley’s 2014 article “Time to Rethink Readers’ Advisory Education.” Smith and Crowley, while both highly respected professionals in the library industry, believe in two very different readers’ advisory paradigms and the role professionals and paraprofessionals play in this service. In an effort to provide insight into both mental models, Crowley agreed to provide his reflection on Smith’s article, expanding on his original article and introducing the RUSQ readership to an alternate readers’ advisory model. In particular, he wants us to ask the questions “is RA success determined by facts or perceptions?” and “is our current RA model the right model?” It’s an exciting opportunity for all of us to have two such notable professionals offering their expertise and opinion on the future of RA, providing deep reflection, solid arguments, and reflection on their differing RA paradigms.—Editor

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33

Asprem, Egil. "Magic Naturalized? Negotiating Science and Occult Experience in Aleister Crowley's Scientific Illuminism La Magie “naturalisée”? De la négociation entre science et expérience occulte dans l'illuminisme scientifique d'Aleister Crowley." Aries 8, no. 2 (2008): 139–65. http://dx.doi.org/10.1163/156798908x327311.

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AbstractL'une des questions centrales qui se posent en matière d'ésotérisme occidental moderne porte sur l'attrait persistant de la magie; comment la magie a-t-elle survécu au “désenchantement du monde”? Une explication tentante a été que l'émergence de la “magie occultiste”, fondée sur les écrits d'Eliphas Lévi (1810-1875) et les enseignements de l'Ordre Hermétique de la Golden Dawn (créé en 1888) en particulier, ont eu pour effet une “psychologisation” de la magie. Le fait d'interpréter les pratiques magiques comme des techniques psychologiques, et le commerce avec des entités ésotériques comme une manipulation d'états intérieurs, psychologiques, plutôt que comme un commerce avec des êtres spirituels existant réellement, a permis à des modernes possédant une bonne culture et appartenant à une classe supérieure à la classe moyenne, de maintenir à la fois leur croyance à la magie, et leur intégrité rationnelle. En présentant une étude de cas, celui d'un des occultistes modernes ayant exercé le plus d'influence, à savoir Aleister Crowley (1875-1947), cet article cherche à montrer que “la thèse de la psychologisation” ne résiste pas entièrement à l'examen. Feront l'objet d'une mention particulière le système magique de Crowley, présenté comme un “Illuminisme scientifique”, ainsi que le rôle et à l'attrait de la science dans ce système. Contrairement à la thèse de la psychologisation, laquelle, comme on en traitera, représente une sorte d' “escapisme psychologique”, Crowley ne cherchait pas à dissocier ses croyances magiques de ses croyances rationnelles en les faisant passer dans le champ de la psychologie et des états intérieurs; au lieu de cela, influencé qu'il était par les idéaux du naturalisme scientifique il a cherché à concevoir une méthode naturaliste permettant de critiquer, de tester et de raffiner rationnellement la pratique magique. En somme, on s'attachera à montrer que le système de Crowley représente un pas en direction de la naturalisation plutôt que vers la psychologisation de la magie. On présentera une lecture serrée de certaines des idées de Crowley portant sur le rapport entre science et magie, et on procédera aussi à une contextualisation historique dans laquelle on s'attachera spécialement à traiter des rapports entretenus par Crowley avec des courants intellectuels marquants au sein desquels on s'intéressait à cette question (notamment, la Society for Psychical Research, Sir James Frazer, ainsi que des philosophes naturalistes—de T.H. Huxley à Henry Maudsley).

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Nilsson, Johan. "Aleister Crowley and the Temptation of Politics." Nova Religio 18, no. 3 (2014): 140–41. http://dx.doi.org/10.1525/nr.2015.18.3.140.

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Quealy-Gainer, Kate. "Words in Deep Blue by Cath Crowley." Bulletin of the Center for Children's Books 70, no. 9 (2017): 407. http://dx.doi.org/10.1353/bcc.2017.0347.

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Smith, Richard Upsher. "An Unpublished Translation by Bishop Thomas Watson of a Spurious Sermon of St. Cyprian of Carthage: Introduction and Text." Recusant History 21, no. 4 (October 1993): 419–50. http://dx.doi.org/10.1017/s0034193200005641.

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Dr. Thomas Watson, bishop of Lincoln from 1557 until his deprivation in 1559, was, as A. F. Pollard describes him, ‘one of the chief catholic controversialists’ of Mary Tudor’s reign. ‘A man of acute parts’, according to Bishop Nicholas Ridley, Watson shaped the eucharistic thinking of English Catholics for a generation. Ten years after Watson’s deprivation, one Robert Crowley still felt the need to publish an answer to Watson’s two eucharistic sermons of 1554, since by them, Crowley believed, Catholics were yet ‘chiefly persuaded and stayed’ in their opinions.

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Kutlu, Filiz. "Shhh!: Whisper cycle in John Crowley’s rendition of Samuel Beckett’s Come and Go." Ars Aeterna 15, no. 2 (December 1, 2023): 32–42. http://dx.doi.org/10.2478/aa-2023-0009.

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Abstract Samuel Beckett’s Come and Go (1965) is about three women whose conversations are both audible and inaudible due to each one’s whispering whenever two of them are alone and the other is out of sight. This paper focuses on the film version of Come and Go – directed by John Crowley in 2000 – as part of the Beckett on Film project, which transferred Beckett’s 19 stage-plays to the screen. Drawing upon Mladen Dolar’s theorization of the object voice, this paper aims to analyse how Crowley renders Beckett accessible for contemporary audiences in cinematic terms, with a specific focus on the whisper scenes.

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Lu, Weijie, and Yonghui Xia. "Periodic solution of a stage-structured predator-prey model with Crowley-Martin type functional response." AIMS Mathematics 7, no. 5 (2022): 8162–75. http://dx.doi.org/10.3934/math.2022454.

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<abstract><p>In this paper, the existence of positive periodic solution of stage-structured predator-prey model with Crowley-Martin type functional response is investigated. The prey population fall into two categories: mature and immature prey. The predator population is dependent only on mature prey and is influenced by Crowley-Martin type functional response. Based on the Mawhin's coincidence degree theory and nontrivial estimation techniques for a priori bounds of unknown solutions to the operator equation $ Fz = \mu Nz $, we prove the existence of positive periodic solution. Finally, the effectiveness of our result is verified by an example and numerical simulation.</p></abstract>

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Morrisson, Mark S. "Apocalypse 1917: Esoteric Modernism and the War in Aleister Crowley's Moonchild." Modernist Cultures 12, no. 1 (March 2017): 98–119. http://dx.doi.org/10.3366/mod.2017.0158.

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This article explores the apocalyptic fervor of 1917 as a context for the rise of the esoteric modernism of W. B Yeats and Aleister Crowley, paying special attention to the contributions of Crowley's Moonchild to a specifically modernist form of esoteric fiction. Moonchild featured a modernist synthesis of ritual, transpersonal epistemology, experimental prose, and a play of competing popular genres in a contemplative fiction that continued to impact twentieth-century culture well beyond the death of its author. This literature turned to communications with spirit entities and to ritual magic to reveal spiritual interpretations of a world in which the flux of modernity augured technologically sophisticated war as a permanent state of affairs, the world of 1917.

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Daniell, Beth. "Review: Whetstones Provided by the World: Trying to Deal with Difference in a Pluralistic Society." College English 70, no. 1 (September 1, 2007): 79–88. http://dx.doi.org/10.58680/ce20076337.

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Vianna, Luciano José. "Roger Crowley, Constantinopla 1453. El último gran asedio." Medievalia 22 (November 27, 2019): 137. http://dx.doi.org/10.5565/rev/medievalia.476.

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Smolarkiewicz, Piotr K. "On the Accuracy of the Crowley Advection Scheme." Monthly Weather Review 113, no. 8 (August 1985): 1425–29. http://dx.doi.org/10.1175/1520-0493(1985)113<1425:otaotc>2.0.co;2.

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Krasner, David. "The Boys in the Band by Mart Crowley." Theatre Journal 71, no. 1 (2019): 111–13. http://dx.doi.org/10.1353/tj.2019.0016.

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Hd., J. "Crowley (illiam K) — Changes in the French winescape." Population Vol. 49, no. 3 (March 1, 1994): 819–20. http://dx.doi.org/10.3917/popu.p1994.49n3.0820.

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Smith, Duncan. "Readers’ Advisory: The Who, the How, and the Why." Reference & User Services Quarterly 54, no. 4 (June 19, 2015): 11. http://dx.doi.org/10.5860/rusq.54n4.11.

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In this issue, we are fortunate to welcome a pioneer in readers’ advisory. Duncan Smith has helped shape how we think of readers’ services and how we help our readers find their next good book. But, more than that, he has a passion for RA that shines through his presentations, work, and writing. With other pioneers such as Joyce Saricks, Nancy Pearl, and Nancy Brown, we have shaped our RA practices around appeals, the reference interview model and implicit knowledge. In Bill Crowley’s 2014 article “Time to Rethink Readers’ Advisory Education?,” Crowley questions our current practices and provides thoughtful reflection on a new direction for growing RA. This article, written by Duncan Smith, is a response to Crowley’s thoughts. Addressing some of Crowley’s ideas directly, but also reflecting on what it is to be a professional, Smith presents ideas that should start a dialogue within our profession about how we view RA services, who can be a readers’ advisor, and how we push our services into the future.

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Bogdan, Henrik. "Deus est Homo." Aries 21, no. 1 (December 14, 2020): 13–42. http://dx.doi.org/10.1163/15700593-02101006.

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Abstract Despite the centrality of the concept of God in Christian theology and Western philosophy for over two millennia, little attention has been given the concept of God in twentieth-century occultism in general, and in the writings of Aleister Crowley (1875–1947) in particular. In this article it is argued that Crowley’s multifaceted and sometimes conflicting approaches to God, are dependent on five main factors: (1) his childhood experiences of Christianity in the form of the Plymouth Brethren, (2) the impact of Empirical Scepticism and Comparative Religion, (3) the emanationist concept of God that he encountered through his membership in the Hermetic Order of the Golden Dawn, (4) the revelation of The Book of the Law and the claim of being a Prophet, The Great Beast 666, of a New Age, and finally (5) solar-phallicism as expressed through the Ordo Templi Orientis. These apparently contradictory strands in Crowley’s biography and intellectual armoury are in fact interlinked, and it is by studying them together that it is possible to identify the concept of God in Crowley’s magical writings.

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Weissman, Dick. "Kent Crowley. Surf Beat: Rock ‘n’ Roll’s Forgotten Revolution." Journal of the Music and Entertainment Industry Educators Association 11, no. 1 (2011): 273. http://dx.doi.org/10.25101/11.16.

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Fischer, Craig. "Charmageddon! Or, the Day Aleister Crowley Wrote Wonder Woman." Iowa Journal of Cultural Studies 6, no. 1 (2005): 122–27. http://dx.doi.org/10.17077/2168-569x.1129.

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Library Association, American. "John Crowley Named Editor of C&RL News." College & Research Libraries News 37, no. 11 (February 12, 2020): 300. http://dx.doi.org/10.5860/crln.37.11.300.

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Schiavi, Michael R. "Teaching the "Boys": Mart Crowley in the Millennial Classroom." Modern Language Studies 31, no. 2 (2001): 75. http://dx.doi.org/10.2307/3195338.

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