O presente trabalho consiste em um estudo teórico que busca relacionar os princípios que norteiam as técnicas corporais fundamentadas na filosofia taoísta com alguns conceitos da psicologia analítica, tomando como eixo o processo de desenvolvimento da personalidade. Como método de trabalho, foi feita uma revisão bibliográfica, procurando sistematizar o assunto por meio da análise de alguns tópicos. A pesquisa começa com a apresentação da técnica corporal terapêutica taoísta chamada qigong (chi kun), situando-a em seus aspectos históricos, depois parte para as pesquisas clínicas que buscam validar seus efeitos terapêuticos, principalmente, explorando alguns conceitos filosóficos que fundamentam sua prática. Em seguida, foi destacada a perspectiva psicossomática como referencial de abordagem aos processos de saúde e doença, e, apresentadas algumas técnicas corporais da psicologia, destacando as técnicas de relaxamento. A partir desses elementos foram identificados nos estudos de C. G. Jung sobre as práticas corporais e meditativas taoístas, relações entre elas e o processo de individuação. O corpo, tomado como um instrumento de intervenção, por meio dos exercícios de relaxamento, alongamento, respiração e meditação, pode explicar as técnicas corporais taoístas no que diz respeito aos seus benefícios terapêuticos, concebidos nestes métodos como a busca da harmonização da energia, chamada de qi, e de seus aspectos yin e yang, o que culminaria tanto na saúde do corpo, quanto na harmonia psíquica resultante da experiência de identificação com um aspecto superior da consciência, nesta filosofia denominado Tao. Por outro lado a psicologia analítica dá mais atenção às manifestações corporais como expressões simbólicas, já que o trabalho corporal nessa abordagem busca facilitar o diálogo entre os aspectos conscientes e inconscientes da personalidade, tendo em vista uma integração maior entre os mesmos, o que corresponde a essência do processo de individuação. Assim foi observado que existe a possibilidade de convergência entre as duas propostas no que diz respeito ao cuidado com corpo e o desenvolvimento psíquico, desde que respeitando a especificidade de cada abordagem. Não existe somente um paralelismo, mas sobretudo uma complementaridade entre o conceito de processo de individuação descrito na psicologia analítica, e os objetivos e os métodos de desenvolvimento propostos pelos filósofos taoístas. A dissertação aponta ainda para a necessidade de futuros estudos que identifiquem com mais precisão até que ponto o trabalho teórico de Jung sofreu contribuição do pensamento oriental, particularmente da filosofia taoísta e, por outro lado, o quanto algumas interpretações ocidentais da filosofia taoísta, sofreram influência do pensamento de Jung. / The present research consists of a theoretical study that intends to relate the principles which guide the body techniques based on taoist philosophy to some concepts of the analytical psychology. As a main point, it is centered on the process of the personality development. In order to systematize the subject through the analysis of some topics, a bibliographic review has been made. It begins with the taoist therapeutic body technique qigong (chi kun) being historically situated. Then, it approaches the clinical researches that intend to validate its therapeutic effects and, mainly, with the exploration of some philosophical concepts in which it is based. After that, the psychosomatic perspective is focused as a reference to the healthiness and illness processes, and some psychological body techniques, such as the relaxation, are emphasized. Beginning with those elements, relations between taoist body and meditative techniques and the individuation process have been identified in C.G. Jung´s studies. The body, considered as an intervention instrument, through the exercises of relaxation, stretching, breathing and meditation can explain the taoist body techniques regarding its therapeutic benefits as a way to pursuit the energy harmony, called qi, as well as the yin and yang aspects, which would culminate not only in the body health but also in the psychic harmony gained by the identification with a major consciousness called Tao in that philosophy. On the other hand, analytical psychology gives more attention to the body manifestations as symbolic expressions, since the body work in this approach intends to facilitate the dialogue between the conscious and the unconscious aspects of personality, aiming at increasing the integration between them, what meets the essence of the individuation process. Thus, it has been observed that, regarding body and psychic development, both approaches may converge, provided that their peculiarities are respected. There is not only a parallel, but also a complementarity between the individuation process concept described in the analytical psychology and the aims and methods of development proposed by taoist philosophers. Moreover, this research indicates the need for further studies which are able to identify more precisely the contribution of Eastern thoughts, mainly of the taoist philosophy, to Jung´s theorical work, as well as the influence of Jung´s thoughts in the Western interpretation of taoist philosophy.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-27T17:59:58Z No. of bitstreams: 1 monicagiraldohortegas.pdf: 1880735 bytes, checksum: f27779949bd720c00a90a4e79c12274e (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-05-02T01:06:17Z (GMT) No. of bitstreams: 1 monicagiraldohortegas.pdf: 1880735 bytes, checksum: f27779949bd720c00a90a4e79c12274e (MD5) / Made available in DSpace on 2016-05-02T01:06:17Z (GMT). No. of bitstreams: 1 monicagiraldohortegas.pdf: 1880735 bytes, checksum: f27779949bd720c00a90a4e79c12274e (MD5) Previous issue date: 2016-02-26 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A psicologia da mandala tem importância na obra de Carl Gustav Jung. A partir dela, pode-se perceber até onde vão os limites dos conceitos de si-mesmo, Deus e anima mundi na teoria junguiana. Para desenvolver este tema, há nitidamente influência da gnose, alquimia, autores místicos, taoísmo chinês, yoga kundalini. Jung bebeu na fonte de diversas áreas do saber, e produziu com singularidade e originalidade o conceito de mandala. A importância não está em admirar imagens mandálicas prontas ou copiá-las. No processo de integração entre o consciente e o inconsciente, estas imagens surgem naturalmente, evidenciando integração da personalidade, amadurecimento e a busca da totalidade do ser. O ser, a partir da psicologia da mandala, é em Deus. Um Deus que está além do Deus pessoal. É a própria deidade. E, a partir dele, o si-mesmo rompe com as barreiras egóicas e se estende ao outro e ao mundo, entendido aqui como anima mundi. Tornar-se si-mesmo é tornar-se simples. É compreender a vida pelo coração. / The psychology of the mandala has its importance in the work of Carl Gustav Jung. From it, one can understand the limits of the concepts of Self, God and anima mundi in Jungian theory. To develop this theme, there were clearly influence of gnosticism, alchemy, mystical authors, chinese taoism, kundalini yoga. Jung drank from the fountain of diverse disciplines, and produced with uniqueness and originality the concept of the mandala. The importance is not to admire mandalic images or copy them. In the process of integration between the conscious and the unconscious, these images come naturally, showing integration of the personality, maturity and the pursuit of the wholeness of being. Being, from the psychology of the mandala, is in God. A God who is beyond the personal God. It is the very deity. And from it, the self breaks the egoic barriers and extends itself to the other and to the world, understood here as the anima mundi. To become the self is to find simplicity. It is to understand life by the heart.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-11T13:30:02Z No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 418360 bytes, checksum: c3b3d2d893a1de5312ae825473abbc34 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-11T15:59:11Z (GMT) No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 418360 bytes, checksum: c3b3d2d893a1de5312ae825473abbc34 (MD5) / Made available in DSpace on 2016-10-11T15:59:11Z (GMT). No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 418360 bytes, checksum: c3b3d2d893a1de5312ae825473abbc34 (MD5) Previous issue date: 2009-08-31 / CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico / Partindo da hipótese de uma fundamentação comum entre religião e arte no âmbito da vida anímica do ser humano, esta dissertação pretende realizar um estudo do conceito de símbolo na psicologia analítica, desenvolvida por Carl Gustav Jung, na medida em que esta considera tanto os fenômenos artísticos quanto os religiosos como simbólicos. O primeiro capítulo fornece uma análise dos principais conceitos indispensáveis à compreensão da idéia de símbolo, partindo das primeiras formulações teóricas e chegando até seu delineamento final. O segundo capítulo discorre sobre a aplicação do conceito de símbolo anteriormente analisado aos aspectos psicológicos da criação e da fruição artísticas e da experiência religiosa. / Starting with the hypothesis of a common foundation for religion and art in the context of the psychical life of human beings, this dissertation intends to realize a study of the concept of symbol in the analytical psychology developed by Carl Gustav Jung, to the extend that it regards both the artistic and the religious phenomena as symbolical. The first chapter provides an analysis of the main concepts needful to the understanding of the idea of symbol, beginning with primary theoretical formulations and coming to their final delineation. The second chapter deals with the application of the previously analyzed concept of symbol to the psychological aspects of artistic creation and fruition, and of religious experience.

This study investigated the link between creative thought and intuition. These concepts were defined in terms of two psychometric tests used to measure personality and interest. The two tests used were the 19 Field Interest Inventory (19FII) and the Jung Personality Questionnaire (JPQ). Intuition was measured on a continuum in terms of Jung’s conceptualisation of intuition- sensation. Creative thought was conceived as both a cognitive and an unconscious process. The research was quantitative in nature. A comparison was done between the scores obtained on the personality questionnaire (JPQ) and the interest inventory (19FII) in order to determine if there was a link between intuition and creative thought. These results were inconclusive. Thereafter the study investigated whether the subjects enrolled for an engineering degree who used intuition as their dominant auxiliary function performed well in a course designed to promote creative thought. The results were inconclusive and this might be due to the small sample group and numerous variables that were not controlled. / Dissertation (MA (Psychology))--University of Pretoria, 2006. / Psychology / unrestricted

Ce travail, qui s’inscrit dans le cadre de la psychologie analytique développée par Jung, propose d’introduire le concept de chimère transférentielle comme dimension du transfert qui ne peut être assignée ni à l’un ni à l’autre des deux protagonistes d’un travail analytique, bien que les concernant tous deux. Cette dénomination repose autant sur le travail de Michel de M’Uzan que sur le champ sémantique complexe associé au mot chimère. La méthodologie de ce travail est celle, théorico-clinique, développée par Widlocher sous le nom de cas singulier. Elle conduit à la recherche d’une preuve d’existence, et non à une preuve d’universalité. Une première partie propose une discussion épistémologique qui prenne en compte les changements profonds des paradigmes scientifiques résultant du développements de la physique depuis le début du XXe avec l’avènement de la relativité restreinte, rapidement suivie de la relativité générale et de la mécanique quantique puis de la théorie des systèmes complexes, aussi appelée théorie du chaos. Il est soutenu dans ce travail qu’une révision des positions épistémologiques fondées sur le travail de Popper, et une meilleure prise en compte d’approches telles que proposées par Adorno ou Morin, est nécessaire. Cette discussion conclut à l’importance de notions telle que celles d’émergence ou d’énaction, en ce qu’elles rendent compte du fait que ce qui apparaît à un moment donné de l’expérience ne préexiste pas nécessairement à sa manifestation. Enfin cette discussion épistémologique tente d’éclairer la profonde divergence entre les approches de Freud et de Jung, divergence qui apparaît ici comme résultant principalement d’une différence de point de vue épistémologique. Là aussi, le recours à la physique, précisément à la notion de section de Poincaré, permet d’éclairer cette divergence autrement que par une simple opposition. Cela permet de comprendre pourquoi, dans le champ de la psychologie clinique autant que dans celui de la psychanalyse, des théories divergentes, parfois opposées, peuvent et doivent coexister afin de pouvoir construire une représentation aussi exhaustive que possible de la réalité. Dans une seconde partie l’hypothèse de la chimère transférentielle est abordée au regard des neurosciences. Il est ainsi proposé une représentation neuroscientifique de la relation analytique. Cette représentation n’a aucunement pour objet de se prétendre vraie, mais, plus modestement, possible. Elle vise à proposer une nouvelle manière d’articuler neurosciences et théories psychanalytiques, postulant que l’expérience de la clinique psychanalytique est un niveau de complexité très supérieur à ce qui est aujourd’hui accessible aux neurosciences, ce qui permet de rendre compte de l’existence de dynamiques propres au processus analytique du fait de leur émergence entre les niveaux de complexité accessibles à la recherche neuroscientifique et celui de l’expérience psychanalytique. Enfin, dans une troisième partie, ce travail aborde différents aspects de la chimère transférentielle telle qu’elle est se manifeste dans la clinique psychanalytique. Un premier cas clinique est exposé en détail afin d’apporter une preuve d’existence de cette dimension. D’autres cas cliniques suivent, centrés sur une dimension ou un moment particulier de la cure, afin d’apporter la preuve de cette existence dans d’autres contextes, et avec des patients dont le fonctionnement et la structure psychique diffèrent autant du premier cas exposé qu’entre eux. Enfin, chacun de ces cas a été l’occasion de focaliser la discussion théorico-clinique sur un aspect particulier, saillant dans le cas considéré. / This thesis, intended as a contribution to analytical psychology as developed by CG Jung, proposes the notion of a transferential chimera as a dimension of the transference which may not be assigned to either one of the protagonists in the analytic dyad, while still attached to them both. This denomination draws as much on the work of Michel de M’Uzan as it does on the complex semantics associated with the term chimera. The methodology used here is the clinical and theoretically underscored approach to the single case. It is predicated on the search for a proof of existence, and not a proof of universality. The first part is devoted to an epistemological discussion which takes account of the fundamental changes in theoretical understanding brought about in the field of physics since the beginning of the XXth century. This encompasses restrained relativity, quickly followed by general relativity and, laiter, by the theory of complex systems and chaos theory. It is contended that Carl Popper’s position on epistemology is in need of revision and that account needs to be taken now of the developments put forward by Theodore Adorno and Edgar Morin. The present discussion concludes that ideas such as emergence and enactment are central to the proposition in that they explain how events that occur in experience at a given time do not necessarily exist prior to their manifestation. Finally, this epistemological discussion seeks to throw light on the profound divergence between the approaches of Freud and Jung that appear to stem from a difference in their particular epistemologies. Here again, reference to physics, specifically to Poincare’s map, allows this divergence to be understood as other than a simple opposition. It assists in the understanding why in clinical psychology as in the field of psycho analysis, divergent and sometimes opposing theories, can and need to co-exist in order to construct as exhaustive a representation of reality as may be possible. In part two the chimera hypothesis is examined in the light of neurosciences. An attempt is made to represent the analytic relationship in terms of neurosciences. In no sense is such a representation to be taken as real, merely as possible. The aim is to postulate a new method of articulating neuroscience and psychoanalytic theory, whereby the experience of psychoanalytic practice is at a far greater level of complexity than it is currently possible to express neuroscientifically. This enables an account to be given of the existence of dynamics inherent in the psychoanalytic process from their observed emergence between the levels of complexity that are amenable to neuroscientific research and being experienced during psychoanalysis. Finally, in part three, different aspects of the transferential chimera will be examined as it manifests in psychoanalytic practice. With the aid of a detailed clinical example an attempt is made to establish the existence of this phenomenon. Other clinical cases will centre on an aspect or a specific moment during treatment, in order to support the proof of its existence in other contexts, that is, with patients whose functioning and psychic structure contrasts as markedly from the first case as they do amongst themselves. Finally, each case gives the opportunity to focus the theoretical and clinical discussion on a salient feature of each case.Thus the working potential of this hypothesis shall have been informed by the archetypal nature of the transference according to Jungian theory, by the potential connection between it and Freudian theory, starting with primary seduction as envisaged by Laplanche, followed by the containing function of the chimera, still in the context of Jungian theory.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-08T10:55:02Z No. of bitstreams: 1 felipeluismelodesouza.pdf: 1227952 bytes, checksum: f9cfa306b8e5ddcb5a5fc033e18a3b40 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-09T13:37:18Z (GMT) No. of bitstreams: 1 felipeluismelodesouza.pdf: 1227952 bytes, checksum: f9cfa306b8e5ddcb5a5fc033e18a3b40 (MD5) / Made available in DSpace on 2015-12-09T13:37:18Z (GMT). No. of bitstreams: 1 felipeluismelodesouza.pdf: 1227952 bytes, checksum: f9cfa306b8e5ddcb5a5fc033e18a3b40 (MD5) Previous issue date: 2015-08-07 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo desta tese é analisar O Livro Vermelho, de C. G. Jung, descrevendo o que ele é, como ele é e o que ele traz. Escrito e rescrito entre os anos de 1913 e 1928, este trabalho foi considerado pelo autor o seu experimento mais difícil, a autoanálise que lhe permitiu encontrar o seu ponto de referência e elaborar a sua psicologia, a Psicologia Analítica. O livro ficou guardado durante muitas décadas e só foi publicado recentemente (2009), o que explica a pouca bibliografia disponível até o momento. O nosso trabalho visa defender a tese de que o central destas experiências, após o rompimento com a psicanálise, consiste na compreensão das polaridades da psique e, concomitantemente, na elaboração de concepções a respeito de Deus. No Livro Vermelho, aparecem concepções de Deus que não se limitam às concepções cristãs dogmáticas, sendo muitas vezes totalmente inusuais e até blasfemas. Ao final, apresenta a ideia do Deus Abraxas, o Deus acima das polaridades, e defende que o homem possui dignidade suficiente para não ter que se submeter aos desígnios divinos. Ao mesmo tempo, ao longo da tese, discorremos sobre a correlação entre o Livro Vermelho e as ideias que serão reunidas nas Obras Completas, como os tipos psicológicos, a anima, o Self, a diferença entre a religião oriental e ocidental e a individuação. / The objective of this thesis is to analyze The Red Book, by C. G. Jung, describing what it is, how it is and what it brings. Written and rewritten between 1913 and 1928, this work was considered by the author to be his most difficult experiment, the self-analysis that allowed him to find his reference point and prepare his psychology, Analytical Psychology. The book was stored away for many decades and was only published recently (2009), which explains the limited bibliography available until now. Our work aims to argue that the central point of these experiments, after the departure from psychoanalysis, consists in comprehending the polarities of the psyche and, simultaneously, in the elaboration of conceptions regarding God. In The Red Book, there appear conceptions of God that are not limited to dogmatic Christian concepts, often of a totally unusual and even blasphemous nature. At its end, it puts forward the idea of God Abraxas, the God above the polarities, and argues that man possesses enough dignity not to have to submit to divine designs. At the same time, over the course of the thesis, we discuss the correlation between The Red Book and the ideas that will be gathered together in the Complete Works, such as the psychological types, the anima, the Self, the difference between western and eastern religions and individuation.

De 1913 à 1916, le psychiatre suisse C. G. Jung (1875-1961) vit des visions intenses qu’il décide de noter au brouillon dans les Cahiers noirs, puis au propre dans un codex moyenâgeux, calligraphié et peint, appelé Liber novus (1915-1930). Jung n’en achève jamais l’écriture et ne le publie pas mais témoigne à plusieurs reprises de son importance dans l’élaboration de ses connaissances sur la psyché. Il est publié en 2009 en allemand et anglais, et en 2011 en français sous le titre Le Livre Rouge. Notre travail consiste en l’analyse épistémologique de l’expérience de Jung, de la création du Livre Rouge et de son utilisation dans sa carrière, à travers le prisme d’outils épistémologiques variés dont les thèses de Paul Karl Feyerabend (1924-1994), tenant de l’anarchisme épistémologique. Nous tentons ainsi d’expliquer et de comprendre une science qui se crée. / From 1913 to 1916, the Swiss psychiatrist C. G. Jung (1875-1961) lived intense visions that he decided to note in drafts in the Black Books, then in a medieval codex, calligraphied and painted, called Liber novus (1915-1930). Jung never finished its writing and did not publish it but he testified at several times its importance in the development of his knowledge about the psyche. The book is published in 2009 in German and English and in 2011 in French under the title The Red Book. Our work consists of the epistemological analysis ot Jung’s experience of The Red Book’s creation and its use in his career, through the various epistemological tools, including the theories of Paul Karl Feyerabend (1924-1994), creator of the epistemological anarchism. We try to explain and understand a science that is being create.

Ce mémoire a pour objectif de cibler l’un des rapports possibles entre psychologie et philosophie, à travers la lecture que fait Carl Gustav Jung des textes d’Emmanuel Kant. La théorie de la connaissance de Kant, telle que présentée dans sa Critique de la raison pure, apparaît comme étant l’un des piliers philosophiques à la base des développements conceptuels jungiens. Le psychiatre l’a affirmé à plusieurs reprises, notamment dans son ouvrage autobiographique (Carl Gustav Jung, Ma vie, 1963). Il sera question, d’une part, d’évaluer la position scientifique de Jung en tant que construite à partir de celle proposée par Kant. Entre idéalisme et empirisme, Jung semble vouloir se frayer une place dans la science à la manière de l’idéalisme allemand. D’autre part, ce sera l’occasion d’étudier les structures élaborées par Jung, notamment l’inconscient collectif et les archétypes, qui selon lui, sont analogues à certains concepts de Kant tel que la chose en soi et les catégories a priori. Enfin, c’est à travers l’individuation, processus central de la recherche jungienne, que nous tenterons de comprendre de quelle façon les structures se dynamisent et peuvent faire écho à la dialectique de la Raison pure tel que présentée par Kant. Il sera dès lors possible de situer la psychologie analytique de Jung entre esthétique et éthique, telle une théorie éthique s’élaborant à même le développement du Soi. / This dissertation aims to target one of the possible relationships between psychology and philosophy, through Carl Gustav Jung's reading of Immanuel Kant's texts. Kant's theory of knowledge as presented in his Critique of Pure Reason appears to be one of the philosophical pillars at the basis of Jungian conceptual developments. The psychiatrist affirmed this on several occasions, notably in his autobiographical work (Carl Gustav Jung, Ma vie, 1963). To do so, on the one hand, we will evaluate Jung's scientific position as constructed from the one proposed by Kant. Between idealism and empiricism, Jung seems to want to make his own way in science like the manner of German idealism. On the other hand, it will be the occasion to study the structures elaborated by Jung, in particular the collective unconscious and the archetypes, which, according to him, are analogous to certain Kant’s concepts such as the thing in itself and the a priori categories. Finally, it is through individuation, the central process of Jungian research, that we will try to understand how structures are dynamized and can echo the dialectic of Pure Reason as presented by Kant. It will then be possible to situate Jung's analytical psychology between aesthetics and ethics, as an ethical theory formulated within the development of the Self.

[pt] Este trabalho tem como objetivo analisar a forma pela qual o simbolismo alquímico é reinterpretado à luz da teoria junguiana. Para tal, passa em revista alguns dos conceitos que permitem esta aproximação, dentre eles, a noção de símbolo, o mecanismo de projeção e a técnica de amplificação. Através da sua articulação, o autor visa corroborar a hipótese do inconsciente coletivo. / [en] This dissertation describes the way in which the alchemical symbolism is reinterpreted in the light of the Junguian theory. For this purpose, some of the concepts which allow this relation are then revised, that is, the notion of symbol, the mechanism of projection and the technique of amplification. Through their articulation, Jung intends to confirm the hypothesis of the collective unconscious.

This thesis looks at the life and works of Daphne du Maurier in the context of the inter-related ideas of religion, psychology and politics. Throughout, I use a methodology based on the concept of the palimpsest. But I also use theory provided by Jung, Plato and Nietzsche – all of which were known to du Maurier to a greater or lesser degree. Other theory is used occasionally, but only as it suggests itself in the context under consideration. The ideas of ‘Resurrection, Renaissance and Rebirth' give the thesis a structure and a theme. The interaction of Christianity and Paganism is also examined. Section One, ‘Introduction – Resurrecting Texts/Lives', introduces the idea of the palimpsest. In reality, this is a twice-written document frequently containing a Christian text which is written over a Pagan one, with the Pagan text resurrecting itself over time. In theory, the palimpsest is a textual space where disparate texts collide and collude in an involuted manner. Section Two, ‘Life and Text – Renaissance Inspired Men', looks at two men who drew their inspiration from the Renaissance as either age or idea - the socialist Victor Gollancz and the conservative Frank Buchman - and to what degree du Maurier interacted with both the people and their conceptual framework. Section Three, ‘Life into Text – Renaissance Men', concerns itself with du Maurier's biographies of two Renaissance brothers, Anthony and Francis Bacon, and how their lives have been read, gnostically, by herself and others, notably The Francis Bacon Society and Nietzsche. Section Four, ‘Spectralised Lives in Text - Rebirthing', examines how the foregoing discussion plays itself out in two of du Maurier's novels, Jamaica Inn (1936) and The Flight of the Falcon (1965). The chapter on Jamaica Inn looks at Celtic Revivalism and how the Celtic gods spectralise the characters of the novel leading to a rebirthing experience for the protagonist Mary Yellan – implicit in this is the concept of the Renaissance-as-idea. The chapter on The Flight of the Falcon shows how the Renaissance-as-age daimonises characters of the twentieth-century. The palimpsest as either a document or a theoretical perspective weaves itself in and out of all my chapters. Section Five, ‘Concluding Remarks', leads to two related conclusions, firstly that du Maurier has been spectralised by the Renaissance, and secondly that du Maurier's life and works, taken together, can be read as an involuted palimpsest.