! ! ! ! !

THE VOICE OF TRANSGRESSION

! ! ! ! ! ! ! ! ! ! ! !
Graduation Project for the Analytic Training Program at the JPA

Andra Fiuza Hunt ! ! ! ! !

! ! ! ! ! ! ! ! ! ! ! ! ! !
! ! ! In order to attain the union of opposites, they [the alchemists] tried not only to visualize the opposites together but to express them in the same breath. ! " 2

! !

! !

C.G.Jung (1955-1956)

For a number of years the notion of transgression has grasped my attention and excited my curiosity. In this paper I will attempt to describe my struggle to make meaning of the experience of transgression as part of my work as an analyst, and also as a sine qua non condition in the process of

individuation. I have at times wondered what about the idea of

transgression grabbed me so. Why have I been so curious and pulled by this? I think that my fascination has been fueled by my need to understand and validate my way of taking in Jungs theory and also of being present in my clinical work. I do not handle theory the way most people do, and as a result I have never been able to be in the room with my patients in the way most people describe being. This experience has

overwhelmed me and made me doubt myself throughout my career, in particular since the beginning of training in Jungs

theory. Despite the struggle I have always felt that I was on ! " 3

a quest of sorts and that I had to stick through till the end and gure it out. I can nally say that I have been able to nd room for my differences within Jungs way of thinking and I believe I have attained this mainly through my engagement with this project. I am often touched by Jungs invitations/ requests that we take his work further and gure out our own way with it. This is what makes his theory alive for me. The absence of Jungs attachment to a universal truth makes space for coming and going, and for a constant revisiting of my beliefs.

!
My interest in transgression was born in April of 2005, when I went to Salvador, the capital of the state of Bahia in Brazil. I had been thinking with a about Candombl, of an Afroand

Brazilian

religion,

mixture

curiosity

fascination. At that point my curiosity had a lot to do with the beauty of the rituals but also with an almost

transgressing fascination with what felt to me very powerful and in some ways familiar. When I say transgressing it is ! " 4

because growing up in Brazil, in a very traditional Catholic family, Candombl was regarded as a religion of the

uneducated, primitive, limited lower classes. In fact, any religion outside of Catholicism was just plain bad. The ones that dealt with possession by spirits or altered states of consciousness were even worse. Yet I had always been very curious about all of them. Their rituals were very alive and the members of the Terreiros (Houses of Candombl) gave me the impression that they were much more present and connected to a transcendent dimension than the people I would see

dozing during Sunday Mass. I visited four Terreiros during that trip to Salvador and spoke with two of the high priestesses in private. These experiences heightened my curiousity, and I went on a search to see what I could nd about Candombl. The more I read the more fascinated I became, because so much of the religions belief system and practices sounded similar to what I knew of Jungs ideas. For instance, this is a religion that believes in individuality. While there ! " 5 are rules and collective

values, the members must gure out where they stand in an individual relationship with these rules and values. I will point out other similarities along the way. For the purpose of this paper I will focus on one aspect of the religion: Transgression as a vehicle for initiation. It is by stepping across the boundaries of the current

organization that one gets to experience the new. The theme of transgression is present in many bodies of mythologyI venture to say most bodies of mythologyas well as in fairy tales, but in this paper I will focus on

Candombl as a source of amplicatory illustration. In the introduction to the book Initiation the Living Reality of an Archetype, that Thomas Kirsch can mentions be seen Joseph as the

Hendersons

belief

initiation

remaking of an individual which requires a separation from the family milieu and a period of experiencing the liminal time and space that stands at the edge of the boundaries of everyday
1 "

human

experiences1 .
"

In

Candombl

it

is

through

Kirsh, Thomas; Rutter, Virginia Beane; Singer, Thomas (2007) Initiation The Living Reality of an Archetype, New York: Routledge ! " 6

transgression from her

that

an and

initiate

establishes the

her

separation of her

family

explores

boundaries

individuality. I will start with a brief description of the religion and then focus on the role of transgression. When the slaves were brought to Brazil from Africa they were not allowed to keep their native religions, which were seen as paganism and witchcraft. The slaves were required to follow the religion of their owners, who were Catholics from Europe, system mostly of from Portugal. between The the slaves saints then of the devised a

syncretism

Catholic

Church and their own gods, known as Orixs (oh-ree-SHAHS). On their altars one would nd the saints of the Catholic Church, but they would be hiding offerings to the Orixs2.
"

In

my

view

Candombl

is

itself

transgression.

The

religion was born of the struggle to keep access to what was

2 "

Moura, Carlos Eugnio Marcondes de (2004) O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas. " ! " 7

signicant in the slaves native traditions while observing the rules and boundaries imposed on them by the new society. Being exposed to the rituals of Candombl in Bahia is like an induced experience of transgression. It has the

potential to bring about fascination, terror and awe all at once. At times it is possible to experience harmony in chaos and the pulse of life in a strong, powerful way. The intense rhythm of the drums and the rich wardrobe of the initiates are juxtaposed to the cruelty of animal offerings and heartwrenching poverty. It is also striking to think that Candombl remains a religion with a mostly matriarchal structure, which survives in a country that is very patriarchal and a state, Bahia, where machismo is the strongest. Male priests in Candombl do not hold half the prestige the priestesses do. Carlos Moura3 speaks of the Orixs as forces of Nature.
"

Each Orix is a combination of many entities. Thus one will

3 "

Moura, Carlos Eugnio Marcondes de (2004) O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas." ! " 8

nd more than one Orix corresponding simultaneously to many elements. For example Ians is an Orix who is associated with water, wind and re. Fire, in its turn, relates not only to Ians but also to Xang, Ex and Iroco. According to Gisle Cossard4, the houses of Candombl in
"

Bahia

follow

the

Nag

traditon,

which

originated

in

the

Congo, Angola and the Gulf of Benin. The Nags believe in a distant and inaccessible God, who delegates power to minor deitiesOrixswho serve as intermediaries between Him and men. An initiate is called a Saints Son or Saints Daughter, and the leader of a house is called a Saints Father or Mother. The initiate, or Ia, is chosen by the Orix to enter into a trance and serve as a vehicle for the Orix to come back to Earth and mingle with humans. Since religion, Candombl I will is for to the the most part in a matriarchal feminine

refer

initiate

the

4 "

Cossard, Gisele Omindarewa (2004) A Filha de Santo in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras, Rio de Janeiro: Palas" ! " 9

throughout this paper. It is believed5 that at the moment of

"

conception a person is put under the protection of an Orix who will own her head, both physically and spiritually. In Psychology and Alchemy Jung brings up the idea that we bring ideas under one head.6 This Orix, if we follow Jungs
"

idea,

covers

the
"

whole

personality

and

imparts

its

own

signicance to it.7 The Head Orix will request the company of a childs spirit, an Er, and that of a servant, Ex, who will act as a messenger and will make sure that the Orixs wishes and needs are cared for. Here I am reminded of Jungs writings about the function of the Child Archetype. He says that the child motif represents not only something that existed in the distant past but also something that exists now; that is to say, it is not just a vestige but a system functioning in the present
5 "

whose

purpose

is

to

compensate

or

correct,

in

Ibid."

6 "

Jung, C.G. (1968) Psychology and Alchemy, CW vol.12, paragraph 53, Princeton, NJ: Princeton University Press.
7 "

Ibid. ! " 10

meaningful

manner,

the

inevitable
"

one-sidedness

and

extravagances of the conscious mind.8 there is the recognition of a need

So in Candombl too for distribution of

power in ones system. Not only that, but for the Head Orix to do its job of being present in ones life he needs, in addition to the child, a servant. A mercurial gure who is at once conscious and unconscious and has the humility to submit to the directions of the Head Orix. As Jung puts it: The immortal being issues from something humble and forgotten, indeed, from a wholly improbable source.9
"

Ex10
"

is the guardian of thresholds and serves as an

intermediary between men and the Orixs. He will respond to the head Orix to but also it to to the initiate, on her who will make is

offerings

encourage

act

behalf.

It

8 "

Jung, C. G. (1956) The Archetypes and the Collective Unconscious, CW 9i, paragraph 276; Princeton, NJ, Princeton University Press."
9 "

Ibid, paragraph 248.

10 "

Cossard, Gisele Omindarewa (2004) A Filha de Santo in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras, Rio de Janeiro: Palas" ! " 11

important, however, not to make too many offerings to Ex, because initiate. the Orix may feel neglected too much and abandon the

That

could

give

Ex

power,

bringing

suffering to ones life. Ex is a trickster, a psychopomp. We have to nurture Ex just enough to make him feel comfortable because we rely on him for opening the door to a relationship with the Orixs the archetypes of the collective unconscious. If we feed him too much he might want to hold us at the door in an attempt to perpetuate his pleasure. He might not be able to let go of us. This points to the struggle between the need to stay in the threshold, present in both dimensions, and the need to step across so we can have a glimpse of the other side. How do we honor the tension of the opposites be without moment becoming when a

paralyzed?

Clinically,

this

would

the

patient is pulled or pushed into an experience that allows for the opening of a door into a new dimension, the opening that gives access to otherness.

! " 12

Jung writes about Mercurius as a Trickster. He says that as an ancient pagan god he possesses a natural undividedness which is impervious to logical and moral contradictions. This gives him invulnerability we so In urgently my and incorruptibility, to heal the the very in on

qualities ourselves.11
"

need

split happens

experience

transformation

different levels at once and when we favor one dimension more than others we often hear a cry from another side trying to come through. It is this tricksters energy that is always busy making sure the opposites are kept together. If we

ignore that, the trickster will make itself experienced; it will make us stop and inhabit the present. The trickster gure brings obstacles to ones path but does not impede the journey. In reality it forces us to stop and pay attention, before we continue. If we go about life in a detached manner it plays a trick on us that forces us to come back to the present. Thus the belief that it is a

11 "

Jung, C.G. (1967) Alchemical Studies, CW vol.13, paragraph 295, Princeton, NJ: Princeton University Press." ! " 13

psychopomp:

It

brings

us

closer

to

ourselves.

It

doesnt

allow us to move away from our quest to familiarize ourselves with the unconscious Other. It seduces and attracts us. We fall into its traps as we answer its calls, but that forces us to stop and mind our way. At some point in life a person is called by her Orix to become an initiate. Vivaldo da Costa Lima12
"

discusses the of the most

different

forms

the

calling

might

take.

One

frequent signs is an illness, many times a nervous breakdown that might be diagnosed as neurosis or even psychosis by people outside of Candombl. Other signs are relationship

problems, poverty, unemployment, a large number of deaths of loved ones, and sexual maladjustmentall of which are seen as signs of the Orixs will. This call for initiation resembles the shamanic model as described by Robert Ryan in his book The Strong Eye of

12 "

Lima, Vivaldo da Costa (2004) Organizao do Grupo de Candombl. Estraticao, Senioridade e Hierarquia - in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas. ! " 14

Shamanism13. It is a process that implies crisis: the death of

"

the profane man and a rebirth with enhanced power from the creative source. Ryan mentions Eliades belief that shamans are people who have an unusually intense experience of the sacred. They live the sacred abundantly or, one could say, they are lived by the gods or spirits that have chosen them. They dont have a choice. A shamanic vocation cannot be

refused. Ryan speaks of two thrusts of attack in the rst phase of a shamans training: one aims to break the bonds which traditional assumptions about reality, both physical and

social, hold the would-be shaman and the other to dissolve the profane structure of personality and
"

give

birth

to

another of an entirely different orientation.14 As part of the training process the shaman enters a liminal stage in which and he experiences of separation social from life,

traditional
13 "

forms

categories

ordinary

Ryan, Robert E. (1999) The Strong Eye of Shamanism-A Journey Into the Caves of Consciousness, Vermont: Inner Traditions International.
14 "

Ibid page 64 ! " 15

juxtaposing the ordinary with the extraordinary in odd ways. He learns to exist in two worlds, and what is real for him might not be real to anyone else. The seedbed of experience is within and its principles are innate. The preconscious formal principles of the mind form the rudiments of our experience and hand the product over to consciousness. The essential aspects of this process are as unconscious as the heartbeat and normally hidden from our awareness. The shaman, however, attains this knowledge not through in philosophy, ecstatic but immediately that is, through his

experience

training,

through

vision,

dream, and trance, which opens the inward eye and penetrates the preconscious mind.15
"

Cossard16 states that the initiation aims at conditioning

"

the chosen personusually a womanto enter a trance whenever she chooses to but under precisely controlled circumstances. It is through the initiate that the Orix sends messages to
15 " 16 "

Ibid page 65

Cossard, Gisele (2004) A lha-de-santo- in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas. ! " 16

humans, both to her and to those around her. These messages can range from what kind of work to do and what food to eat, to what offering to make to an Orix or what causes to get involved with. The longer an Ia has been initiated, the more she will showwhile in a trancethe personality traits of her Orix, which continue corresponding to the original archetype but also acquire nuances according to each individual. Little by little the Orix develops the ability to speak, and with time and experience the initiate shows signs of specic and

knowledge:

clairvoyance,

prophecies,

secret

languages

knowledge of plants and remedies, among others. The Ia learns to live with the juxtaposition of two lives: the conscious life and the trance, an unconscious life that is considered divine. Even when the initiate is awake and conscious, her unconscious personalitythe one that is believed to be the Orixscontinues to think, behave,

observe and inuence the lives of those around her. In the unconscious there is a self that is well developed, very coherent and expansive. While the initiate may not know this ! " 17

other self, the same is not true of the Orix, who knows everything about his daughter and has tremendous inuence in her life. Each person carries in herself desires and traits that were repressed throughout her life by her education, her

environment and the circumstances of her upbringing. The goal of initiation in Candombl is to reinforce and expand this initial personality that has been modied by repression.

Initiation stresses the development of a dialogue between the individual and the Orixs in the belief that it is in the unconscious that the blossoming of the new personality will take place17. I wonder if it is in the unconscious that this
"

blossoming takes place or if it is in the threshold where the initiate can hold both her individual, profane reality and that of the Orixsthat is, conscious and unconscious. During a trance18, an Orix has the power to change the
"

initiates impulses and desires. I will leave this in my

17 " 18 "

Ibid Ibid ! " 18

daughters head, says the Orix, sending her messages whose origins she will not recognize once she is out of the trance. Finally, an Orix can also send messages through a third person, who at the end of the Ias trance will relay the revelations carefully, so as to prevent excessive shock in case they contradict her conscious will. Once an initiate, one is an initiate for life; there is no going back. However, it is advisable to work toward protecting this divine energy, avoiding all that could jeopardize it. This reminds me of Jungs passage: The self, in its efforts at self-realization, on is all sides; reaches of out its than beyond the ego-

personality nature it

because and

all-encompassing the ego, and

brighter

darker

accordingly confronts it with problems which it would like to avoid. Either ones moral courage fails, or ones insight, or both, until in the end fate decides... From this we can see the numinous power of the self, which can hardly be

! " 19

experienced in any other way. For this reason the experience of the self is always a defeat for the ego.19
"

I think of the analytic work and the role of the analyst in holding the space for the transcendent function to come to be as the patient learns to face the manifestations of psyche without falling apart. I will now discuss the process of initiation of a

Saints Daughter, with emphasis on the development of the aforementioned dialogue between the
"

initiate

and

her

head

Orix. According to Monique Augras20, every Terreiro has rules and prohibitions. There are restrictions on what to wear, eat and drink; whom to befriend and whom to get sexually involved with; what career to choose and even what songs to sing and prayers to say. Most times, however, these are not explicitly communicated.

19 "

Jung, C.G. (1955-56) Mysterium Coniunctionis, CW 14, paragraph 778; Princeton, NJ, Princeton University Press.
20 "

Augras, Monique (2004) Quizilas e PreceitosTransgresso, Reparao e Organizao Dinamica do Mundo in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas." ! " 20

The initiates are supposed to observe their seniors and arrive at their own conclusions. They should never ask

questions. The belief is that it is not good to learn too fast, because any mistake in Candombl can bring on harmful consequences not only to her but also to those around her. Knowledge that hasnt been well assimilated when used without profound consciousness of its meaning can make the Orixs unhappy. The Orixs could then start a catastrophic process that could lead to madness and even death. As one of the priestesses once said: Time doesnt like what comes about without it.21
"

Most people see transgressions as negative, destructive and undesirable, but in the Houses of Candombl the mechanism is more complex. Transgressions are both punished and

encouraged. According to Augras22, during the process of initiation

"

of an Ia, the community will set up some small traps that

21 " 22 "

Ibid Ibid ! " 21

will force her to transgress the laws of her head Orix. Since the rules are never clearly stated, it is through a process of trial and errortransgressionthat one gets to

know them. For instance, the Ia will be offered one of her forbidden foods; if she doesnt get sick, that means it is not forbidden to her. Sexual involvement with a forbidden partner can bring on the death of the resulting child or even of one of the lovers. I see the traps the communities in Candombl set up for the initiate as a recognition of the role of the trickster in our psychological dynamics. This psychopomp, guardian of

thresholds, pulls us back to the present so we can be alive and bring about transformation. Is this not also true outside of Candombl? Isnt that the role synchronicities, injuries and wrong turns play in our lives? Jung talks about the need for a hermetically sealed

container for the work of individuation to happen. I believe the vessel needs to be strong and sealed so that one can stand the dance of the trickster. ! " 22

There is an unspoken agreement that taboos exist to be both observed and violated. The lack of punishment by the high priestessSaints Motheris testimony to that. In

Candombl transgressions are anticipated by the economy of the system. As the Ia struggles transgressing the limits imposed by the Orix, trying to gure out how far to go, she is guring out her access to experiences that go beyond the range of a merely physical existence. She is developing a relationship with transcendence. Transgression begets reparation, and reparation implies an offering. Punishment and death result only when there is a rupture of this process, when these exchanges are stopped. In extreme and very rare cases a transgression will result in severe punishment by the Saints Motherincluding expulsion from the Terreirobut in most cases the belief is that the Orix allows what it wants and forbids what it wants. Each initiate develops a unique relationship with her head Orix. The rules and prohibitions that apply to one Orixs child might not apply to another. It is only by transgressing that ! " 23

one develops a dialogue with her head Orix and gures out her individual set of rules. In fact, the prohibitions are not presented as stable. They change according to her degree of initiation, throughout her life. Over time the initiate develops an awareness of her

peculiarities, negotiating with the head Orix the extension of her limits and eventually guring them out through the practice of transgression. Besides reinforcing the power of the Gods and High Priestesses, transgressions form the center around which are organized the relationships between the

initiate and the complex mythic universe of which she is a part23.

"

Jung24
"

speaks

of

transformations,

which

aim

at

the

achievement of a mid-point of personality. [This] centre of personality no longer coincides with the ego, but with a point midway between the conscious and the unconscious. This

23 " 24 "

Ibid.

Jung, C.G. (1928) The Relations Between the Ego and the Unconscious, CW 7, paragraph 365; Princeton, NJ, Princeton University Press." ! " 24

would be the point of a new equilibrium, a new centering of the total personality, a virtual centre. The experience of transgressing brings about this center for it holds the existence of two sides: in this case, the initiate inserted in the daily demands of her profane life, and the mythic universe of the Orixs of which she is also a part. Transgressions provide boundaries to the Ia. It is she who observes her obligations, respects the rules and risks a transgression. She serves as a mediator, opening and closing the doors to the transcendent. She becomes a stage for the manifestation of the Other.25
"

!
I will now move to the discussion of transgression. I found some very informative essays While by philosophers, isnt much

anthropologists

and

sociologists.

there

about the subject in the eld of psychology, or at least not

25 "

Augras, Monique (2004) Quizilas e PreceitosTransgresso, Reparao e Organizao Dinamica do Mundo in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas." ! " 25

much that is labeled Transgression, I must say that the more I read and digested the material the more it became evident to me that Jungs theory is transgressive in itself and that he constantly addresses the different aspects of

transgression. I have since had the impression that every page of the Collected Works can serve as a reference for some discussion on the subject. I will now review the points that I found most signicant for the development of the ideas in this paper. As a starting point I went to the Oxford Dictionarys26
"

denition of transgress: Go beyond the limits set by (a moral principle, standard, law). The origin of the word is the Latin transgredi, which means to step across. In his book Transgression27, Chris Jenks tracks the key
"

ideas behind the concept of transgression. He talks about transgression as being a deeply reexive act of denial and

26 "

Little, W., Fowler, H. W., Coulson, J. S., & Onions, C. T. (1957). The Oxford international dictionary of the English language: Unabridged. Toronto: Leland Pub.
27 "

Jenks, Chris. (2003) Transgression, London: Routledge ! " 26

afrmation.28
"

I understand this to mean that transgression

implies the denial of a threshold but also its afrmation. This threshold is where we hold the paradoxes, where we are in touch with both of our aspects we of consciousness grasp and and is of the

unconscious, ungraspable,

what overt

can

what

still ones.

motivations

and

the

covert

Sometimes in order to step across a barrier we need to deny the law that forbids that trespassing. As we do so we get frightened and pull back with just enough of a glimpse to, little by little, renegotiate the access. Jenks further states that this idea comes from the

belief that to transgress means more than to go beyond the limits of a law or convention. It also serves to announce and reinforce the commandment, bringing up the experience of a continuum such as good-evil, sane-mad, sacred-profane. Jenks points to the fact that throughout time we have continuously questioned the relationship between the core of social life and the margins, the normal and the deviant, the

28 "

ibid, page 2 ! " 27

center and the periphery, the individual and the collective. These questions have moved from a liminal zone into a much more central place in our concerns. We have become insecure in our relationships with others and confused in the

ownership of our desires. Periods of such instability tend to generate conicts with authority and tradition. Security and truth become questionable29.
"

Jenks takes us back to Plato and his doctrine of the forms, in which the heroic quest of the philosopher is the revelation of true meanings. For Plato it is behind the veil of appearance that we nd pure and clear essence. Jenks believes that the journey from the cave into the light and into the essence behind the appearance is the

inevitable saga of the seeker after truth; it is a sovereign act because it transcends the conventional categories, and it is nally transgressive because it disrupts and threatens the taken for granted world.30
"

29 " 30 "

Ibid. Ibid, page 9 ! " 28

In my view Platos doctrine fosters the imagination that makes it possible for us to think outside ourselves, beyond familiarity. It is committed to overcoming, transcending and transgressing the boundaries that limit our vision. Jung31
"

echoes

Plato

as

he

states:

the

unworkable

conscious dominant disappears in menacing fashion among the contents rising up from the unconscious, thus bringing about a darkening of the light The battle is fought out between the dominants and the contents of the unconscious so

violently that reason would like to clamp down on unreason. For him the imagination that makes it possible for us to think beyond familiarity own can only to happen when the ego this

experiences

its

inability

control

and

allows

battle of psychic forces to take its own course. Jung says that if the ego does not interfere with its irritating

rationality, the opposites, just because they are in conict,

! 31

Jung, C.G. (1955-56) Mysterium Coniunctionis, CW 14, paragraph 506; Princeton, NJ, Princeton University Press ! " 29

will gradually draw together, and what looked like death and destruction will settle down into a latent state of concord32
"

This takes us to Jungs concept of individuation as a process that aims at the development of the individual

personality. It is a process that results from the conict between conscious and unconscious. In The Archetypes of the Collective Unconscious he

writes that conscious and unconscious do not make a whole when one of them is suppressed and injured by the other. If they must contend, let it at least be a fair ght with equal rights on both sidesThis means open conict and open

collaboration at once. That, evidently, is the way human life should be.33
"

In Jungs view, however, for individuation to be taken as a goal, the educational aim of adaptation to the necessary minimum of collective norms must rst be attained

32 "

Jung, C.G. (1955-56) Mysterium Coniunctionis, CW 14, paragraph 506; Princeton, NJ, Princeton University Press
33 "

Jung, C.G. (1959) The Archetypes of the Collective Unconscious, CW 9, paragraph 522; Princeton, NJ, Princeton University Press" ! " 30

[Individuation] needs the norm for its orientation to society and for the vitally necessary relationship of the individual to society.34
"

Jenks echoes Jungs ideas as he continues with Plato. He states that Plato also believed in a need to develop a strong sense of the rules of the collective, for it is only then that we can understand what is outside, what is dees about on the the our

consensus. experience actions

Human of

experience, and most

Jenks

asserts,

limits, for the

the

constraints what

imposed us

are,

part,

render

social.

However, these limits are not simply imposed on us from the outside. They are personal responses to our internal moral dilemmas. between
"

This a

internal and

struggle the

creates to

the

relationship that

boundary

desire

transgress

boundary35. What precedes the acknowledgment of a transgressive act, Jenks notes, is the constitution of a centera structure of
34 "

Jung, C.G. (1971) Psychological Types, CW 6, paragraphs 760-761; Princeton, NJ, Princeton University Press
35 "

Jenks, Chris. (2003) Transgression, London: Routledge ! " 31

meaning that is marked by boundaries. Unless this enclosure is created around the recognizable territory it is not

possible to step across that line and trespass into another place36.
"

Jenks moves from Plato to Durkheim37

"

who presents the

capacity to symbolize as fundamental to cultural formation. It opens up the differentiation between objects-in-thought and objects-in-reality. The person is now lled with

potential and choice. Durkheim uses his concepts of sacred and profane to express this sense of diffusion between the representations of the collective and the individual. In my understanding he likens the sacred to the experiences of the individual and the profane to those of the collective. Jenks elaborates that the two realms are not

alternatives, they are profoundly distinct, ranked in terms of power and dignity, is and insulated by at antagonism the root and of

hostility.

This

the

essentialism

36 " 37 "

Ibid Ibid ! " 32

transgressive

conduct:

The

sacred

is

par

excellence

that

which the profane should not touch, and cannot touch with impunity.38
"

The

two

orders

jealously

patrol

their

own

boundaries to prevent the contamination of one by the other and thus the perpetually revivied structure of interdictions or taboos serves to keep things apart. Transition from one realm to the other is not wholly precluded, and it requires not movement but metamorphosis.39
"

The

sacred

and

the

profane

lead

to

Mary

Douglass40
"

concepts of purity and danger. that taboos have a

Douglas starts with the idea function. They reduce

protective

intellectual and social disorder, fostering a consensus on how the world is organized. Taboos confront ambiguitywhich can seem very threatening and cause cognitive discomfortand place it in the category of the sacred.

38 "

Durkheim, E (1971) Elementary Forms of the Religious Life, London: George Allen & Unwin. In Jenks, C. (2003) Transgression, London: Routledge.
39 " 40 "

Jenks, C. (2003) Transgression, London: Routledge. Douglas, Mary. (2002) Purity and Danger, London: Routledge ! " 33

In this sense taboos, I would say, are the threshold that makes access to the paradoxical dimension of the

archetypes an experience of the sacred. Sacred is the moment of experiencing psyches reality, be it in a numinous dream, a synchronicity or an act of creation. Douglas says that taboo is a spontaneous coding practice which sets up a vocabulary of spatial limits and physical and verbal signals to hedge around vulnerable relations. It

threatens specic dangers if the code is not respected. Some of the dangers that on follow contact. on taboo-breaking contagion
"

spread extends

harm the

indiscriminately

Feared

danger of a broken taboo to the whole community.41 Douglas talks about uncleanness and sees dirt as related to both hygiene and respect for conventions. She believes that for us, sacred objects and sites should be protected from delement. Holiness and impurity are at opposite poles. In her view the universe is divided between ideas and

behaviors that are subject to constraint and others that are

41 "

Ibid page xiii ! " 34

not; some of the constraints aim at protecting divinity from profanation, and others at protecting the profane from the intrusion of divinity. Sacred rules are about fencing off divinity, and uncleanness
"

carries

the

two-way

danger

of

contact with divinity42. I understand her ideas to mean that one brings in

profanity to the realm of divinity and once one is exposed to the divine that experience a intrudes of in the world of the

profane.

Dirt

becomes

symbol

creative

formlessness

because dirt as disrespect for conventions can be seen as that which will lead to the experience of a newness that encompasses both the sacred and the profane and has the

formlessness of living the paradoxes. When applied to living situations, which are subject to paradoxes, the quest for purity is marked by rejection. It is experienced as poor and sterile, because it isolates the sacred from the profane. There is no permeability.

42 "

Ibid ! " 35

Douglas articulates this idea with great clarity when she says that it is part of our condition that the purity for which we strive and sacrice so much turns out to be hard and dead as a stone when we get it...Purity is the enemy of change, of ambiguity and compromise.43
"

She

further

states

that

danger

lies

in

transitional

states because they are undenable and also because on some level they are about death and rebirth. Most of us would undoubtedly feel safer if our experience were clear-cut and permanent. Douglas believes that to some extent we long for rigidity, clarity and well delineated boundaries. She sees the search for purity is a paradox in that it tries to push experiences into logical categories devoid of contradiction. She points out, however, that experience does not cooperate, and the attempt leads to contradiction. That which is negated is not necessarily removed. What does not t into the

43 "

Ibid page 199 ! " 36

accepted

categories
"

is

still

there

and

demands

plenty

of

attention.44 Jung speaks of a similar sterility when he discusses the idea of projections. Projections, he says, prevent us from seeing the reality of the other for our own. It becomes

impossible to generate a balance between the opposites, and because of that we experience psychological sterility: there is no true imagination. In Aion Jung writes that Projections change the world into the replica of ones own face. In the last analysis, therefore, they lead to an autoerotic or autistic condition in which one dreams a world whose reality remains forever unattainable. The resultant sentiment dincompletude and the still worse feeling of sterility are in their turn explained by projection as the malevolence of the environment, and by means of this vicious circle the isolation is intensied. The more projections are thrust in between the subject and the

! 44

Ibid ! " 37

environment, the harder it is for the ego to see through its illusions45
"

For

F r e u d46 ,
"

taboo on the

is

on

the hand

one

hand

sacred,

consecrated,

and

other

uncanny,

dangerous,

forbidden and unclean. Its essence, he believes, is expressed in prohibitions and restrictions. The prohibitions are

unjustiable and of unknown origin. Though indecipherable to us, taboos are accepted without question by those who are under their power. According to Freud the real sources of taboo are found where the most primitive and enduring human impulses have their origin: in the fear of the impact of demonic powers. If, however, we approach the subject of taboo from the eld of psychoanalysis, we soon realize that we all develop selfimposed taboos that we observe strictly. The origin of these prohibitions is just as unjustied and enigmatic as that of

45 "

Jung, C.G. (1959) Aion, CW 9ii, paragraph 17; Princeton, NJ, Princeton University Press.
! 46

Freud, S. (2005) Totem and Taboo, New York, Barnes & Noble, Inc. ! " 38

other taboos. No external punishment is needed, because we believe that any violation will lead to unbearable disaster.47
"

Freud

thinks one

that

in

the

case

of

compulsion and

prohibitions,

goes

through

extreme

renunciations

limitations on life. Some of these can be removed by carrying out certain acts, which tend to fall in the categories of amends, expiations, defense reactions and purications.48
"

In Freuds view, the basis of a taboo is a forbidden behavior for which there is a strong unconscious attraction. In Totem and Taboo he says: ... continues the original taboo pleasure races. to do the forbidden still an

among

They

therefore

assume

ambivalent attitude toward their taboo prohibitions; in their unconscious they would like nothing better than to transgress them but they are also afraid to do it; they are afraid just

47 " 48 "

Ibid. Ibid ! " 39

because

they

would

like
"

to

transgress,

and

the

fear

is

stronger than the pleasure.49 At this point I see that transgression and its ability to dispute, fragment, bring down, damage or question the

unquestionable can no longer be considered disobedience or sporadic aberration. It has become part of the aspiration of being. Transgressions are not seen as good or bad anymore, they have become purposive. Foucault50 focuses on the interplay between transgression
"

and limits. For him Transgression might well reside only on the line it crosses. It continually crosses and recrosses a line that closes up behind these it. This is quite a complex in an

relationship,

because

elements

are

placed

uncertain context, in convictions that are immediately upset, so thoughts become ineffective as soon as they attempt to grasp these convictions.

49 " ! 50

Ibid page 29 Jenks, C. (2003) Transgression, London: Routledge. ! " 40

Jenks violence

sees in

that

as

the

existence and a

of

an

inevitable in the

the

collision

celebration

instantaneous moment at which both limit and transgression nd meaning. Limit nds meaning through the utter fragility of its being having been exposed, and transgression nds
"

meaning through the revelation of its imminent exhaustion.51 He sees transgression as not relating to limits as

either-or. Their relationship is more like a spiral that one simple violation cannot exhaust. It must continue to exist free of notions of wrongdoing or the subversive, anything negative.52
"

Despite its chaos I believe that it is in the

relationship between transgression and limits that one feels alive. Georges Bataille53 explores the idea of transgression as
"

it relates to eroticism and death. In his opinion man emerged from his animal nature by understanding his own mortality and by
! 51 ! 52 ! 53

making

the

transition

from

unashamed

sexuality

to

Ibid page 90 Ibid Bataille, Georges (1986) Erotism-Death and Sensuality, San Francisco; City Lights. ! " 41

sexuality with shame, which generated eroticism. Man proper, who shows up at the time of cave painting, is molded by these changes; they are religious by nature, and he was certainly somewhat aware of them as a background to his life. Bataille sees eroticism as a disequilibrium in which a human being consciously questions his existence. In a way he loses

himself deliberately; the subject identies with the object losing his identity. He brings up the idea that eroticism afrms life up to the point of death. Unlike plain sexual activity, eroticism is a psychological quest with no attachments to the natural goal of reproduction. Erotic activity is, no doubt, an

experience of the exuberance of life, but it is at the same time not alien to death. In essence the realm of eroticism is the realm of violence, of violation. Its goal is to destroy the self-contained character of the participants as they are in their daily lives. It results in the breaking down of patterns established by the regulated social order, basic to

! " 42

our

inconsistent
"

lifestyle

as

dened

and

separate

individuals54. Erotic separate activity, in Batailles in it, view, and dissolves the

people

participating

that

dissolution

reveals their fundamental continuity. Peoples refusal to be limited in their individual personalities opens them to the experience of the unity of the domain of eroticism. Bataille believes that taboos eliminate violence, and our violent impulses destroy within us that serene

organization of ideas without which human awareness cannot exist. More often than not the taboo is not justied. As far as science is concerned it is pathological. He thinks this is the reason why even if we have our own experience we tend to see it as an outside mechanism that invades our

consciousness. Unless a taboo is observed with fear it cannot be balanced out by desire, which is what gives the taboo its profound signicance55.
"

! 54 ! 55

Ibid Ibid ! " 43

In

Eroticism-

Death

and

Sensuality

he

writes

that...the truth of taboos is the key to our human attitude. We must know, we can know that prohibitions are not imposed on us from without. This is clear to us in the anguish we feel when we are violating the taboo, especially at that moment when our feelings hang in the balance, when the taboo still holds good and yet we are yielding to the impulsion it

forbids. If we observe the taboo, if we submit to it, we are no longer conscious of it. But in the act of violating it we feel the anguish of mind without which the taboo could not exist: that is the experience of sin. That experience leads to a completed transgression, the successful transgression which, in maintaining the prohibition, maintains it in order to benet by it.56
"

deduce

from

Batailles from

ideas the

that

successful of the

transgression

benets

maintenance

prohibition, because the prohibition is that which turns what

! 56

Ibid page 38 ! " 44

is on the other side attractive, otherwise we would not have any interest in experimenting with it. ! Bataille states that for the subject to experience

eroticism he must be sensitive to the anguish at the heart of the taboo. This sensitivity is as great as the desire that makes him transgress the taboo. I believe that this suffering wakes us up to what lies beyond, or at least makes us curious about what is Other in us. Man achieves his inner experience when this anguish makes it possible for him to feel that he is tearing himself, not tearing something that resists him from the outside. This is a decisive moment in analysis. It is a moment of withdrawal of projections when the analysand begins to relate to his implication in his own life. In Batailles words,! the transgression does not deny the taboo but transcends it and completes it.57
"

According to Bataille the transgression of a prohibition is often permitted seems to and be sometimes case in even the prescribed. initiation of That the

certainly
! 57

the

Bataille, Georges (1986) Erotism-Death and Sensuality, San Francisco; City Lights.; page 66 ! " 45

priestesses in Candombl. Taboos, he says, are not rational, and we can go as far as to say that a taboo exists in order to be violated. Taboos and organized transgression are at the root of social life. They complement each other.

Transgression opens the door to what lies beyond the bounds established by a prohibition, but it also reinforces these boundaries. Transgression, as Bataille puts it, exceeds the limits of the profane world of the taboo without destroying it. The sacred Whatever world is depends the on limited of a acts of transgression. is essentially

subject

prohibition

sacred, and it is precisely the prohibition that brings the fascination that compels the transgression58.
"

He argues that religion is the moving force behind the transgression of taboos. Man must ght against his natural impulse to violence. This requires an acceptance of violence at the deepest level instead of an abrupt rupture with it. The impetus to reject violence is so strong that the

! 58

Ibid. ! " 46

experience

of

accepting

violence

tends

to

be

nauseating.

Terror and nausea are common preludes to burning experiences of spiritual activity. I would say, then, that this spiritual life depends on a reafrmation of the primary taboo: it

implies a celebration of the transgression, not a celebration of the observation, of the law. Thus, as man is dizzied by the acceptance of violence, he enters the paradoxical world of religious attitudes. The experience of the divine is the essence of continuity, and man struggles to adjust the sacred world of continuity to the world of discontinuity he lives in. The divine world has to enter in some way the material world. Bataille echoes this idea as he states that continuity is reached when boundaries are crossed. But the most constant characteristic of the impulse I have called transgression is to make order out of what is into essentially an chaos. By

introducing

transcendence

organized

world,
"

transgression becomes a principle of an organized disorder.59

! 59

Ibid page 119 ! " 47

Battailles ideas make me think of the fact that from the moment of birth we have death as a certainty and life as a possibility. It is our responsibility to foster life. The more we open up to creative expression the closer we get to the center and, the closer we get to the center the greater are our chances of having a glimpse of the life we dont get to experience very often. When we look at it this way, we realize that death is ever-present: It doesnt come only at the end of life, and in that sense it does more than just close a door. Death becomes the taboo of life. If we see transgression as also the

reinforcement of a taboo, we recognize that our fear is that by facing deathpsychological its limits we will transformationand also reinforce deaths

transgressing

presence. But as we reinforce deaths voice, we also get to experience life in its fullness. We get to hold them both. By running away from death we end up killing life. We aim for equilibrium, which in this case is about becoming the

expression of both life and death. When we are taken over by ! " 48

the fear of deaththat which takes away access to lifewe dont experience life. We turn our backs not only on death but also on the life that lies beyond it. We dont inhabit the essence of life, which is the tension of dead/alive. When we reinforce death we make it more present, and that in turn opens access to the experience of life. That is

transcendence. We transgress the boundaries of death as we make it real. We can look at this dynamic from both

directions and also think of life as the taboo of death. In the end it is all about the struggle of holding the tension of these opposites. It is about honoring death as much as life and in some cases life as much as death. In my understanding individuation is about tasting death a symbolic death so we can taste the creative energy of life. It is about letting go of our idea of who we are in order to have a fuller experience of ourselves and therefore of life. In Psychology and Alchemy, Jung states that if we reject this unseemly varit of man as he is, it is impossible for ! " 49

him to attain integration, to become a self. And that amounts to spiritual death. Life that just happens in and for itself is not real life; it is real only when it is known. Only a unied personality can experience life, not that personality which is split up into partial aspects, that bundle of odds and ends which also calls itself man.60
"

Jenks61
"

sees transgression as being as much a part of

the individual psyche as it is a part of the social process. He points out that historically madness has shown itself to be the greatest transgressor. Its manifestations have been met with honor, fascination, exclusion and terror, and its reception is always dependent on the social context. It is an experience available to everyone, in which language becomes limited and slips into incomprehensibility. but submission to them Rules and a

boundaries problem.

still

exist,

becomes

60 "

Jung, C.G. (1968) Psychology and Alchemy, CW vol.12, paragraph 105, Princeton, NJ: Princeton University Press."
! 61

Jenks, C. (2003) Transgression, London: Routledge." ! " 50

Madness, he says, transmutes into pathology, an insult to reason that must be contained and regulated. But there is always the implied recognition of an enormous power: an at once Godly and Demonic power that must be known because of its transgressive potential.62
"

To transgress is to bring disorganization to a system, the chaos that is at the root of creation. The current

organization has to be challenged for anything new to come to be. Transgression brings in the experience of the tension of opposites, which is at the heart that of the is process the of

transformation.

Jung

believed

paradox
"

natural

medium for expressing transconscious facts.63 He further stated that only the paradox comes anywhere near to comprehending the fullness of life. Non-ambiguity and

! 62 63 "

Ibid.

Jung, C.G. (1955-1956) Mysterium Coniunctionis, CW vol.14, paragraph 90, Princeton, NJ: Princeton University Press." ! " 51

non-contradiction are one-sided and thus unsuited to express the incomprehensible64.

"

In

another

passage

Jung

says

that

the

right

way

to

wholeness is made up, unfortunately, of fateful detours and wrong turnings. It is a longissima via, not straight but snakelike, a path that unites the opposites in the manner of the guiding caduceus, a path whose labyrinthine twists and turns are not lacking in terrors.65
"

The biggest challenge, I believe, is to inhabit that zone of tension and at times extreme disorganization, without becoming paralyzed. We need to adopt the snakelike motion, the oscillating way that creates the space where

transformation can occur. Jung describes this spacewhat I call the threshold that needs to be constantly transgressedwhen talking about

Kundalini Yoga in Visions Seminars:

64 "

Jung, C.G. (1968) Psychology and Alchemy, CW vol.12, paragraph 18, Princeton, NJ: Princeton University Press.
65 "

Ibid, paragraph 6. ! " 52

The intervening part, the movement, is the animal part. In the beginning, in the root center or muladhara, the god and Shakti are together; they are only intellectually

differentiated as the lingam and the snake dormant; that is the state of origin and then separation follows. And then the movement begins; with the rst hissing of the serpent, when Kundalini opposites raises its head the separation of the pair of to

begins,

and

that

strange

movement

starts

operate. The two lines that leap up from muladhara to the highest center represent the progress of the snake. So the tree of the Kundalini is the particular yoga that deals with the assimilation of the Kundalini serpent, and the ultimate reunion of the god with the Shakti that in the intervening space were separated into creator and created, into the

creative god and the phantasmal illusionary world. That the two come together again is an expression of a psychological process within66.
"

66 "

Jung, C. G., & Douglas, C. (1997). Visions: Notes of the seminar given in 1930-1934 by C.G. Jung. Page 514, Bollingen series, 99. Princeton, N.J.: Princeton University Press." ! " 53

I think of the analytic work as the development of a symbolic language that allows us to experience psyches

manifestations while still coping with the concrete demands of the world around usthat coming together that expresses a psychological process within. The experience of chaos that comes in as we stand in the threshold of consciousness is transgressive. The development of the capacity to tolerate this chaos is what makes it possible for us to hold the opposites in tension. The idea is to try to listen to the patient with more than the logic of ego consciousness. It is about being able to hear what the patient says without

holding on to the meaning of the words that ow one after the other. Transgression enables us to be present in different realities at once listening to both the patient who speaks to us and to our own demons, without attempting to understand what each voice says but instead listening to the music that comes from the interaction of the many narratives. That music cannot always be understood and sometimes it holds no

rational meaning. The great challenge is trusting that this ! " 54

experience brings us along with our patients to a place of creative movement, of real imagination. In the Psychology of the Transference67 Jung says that
"

for the work to happen, analyst and patient need to be in the bath together. Looking at this through the lens of

trangression, the work cannot happen unless both people are part of the crossing. As the analyst crosses he/she brings the patient along, as the patient crosses he/she brings the analyst along. In the second picture of the Rosarium Philosophorum,

King and Queen are touching each others left hand, which is contrary to custom. The right hands are holding a device composed of ve (4+1) owers.68
"

They

are

united

in

compensatory gesture.

I believe the transgression lies in

the fact that the two hands are doing what they are generally not expected to do. That is what makes this a special

67 "

Jung, C.G. (1954) The Practice of Psychotherapy, CW vol.16, Princeton, NJ: Princeton University Press."
68 "

Ibid, paragraph 410 ! " 55

relationship,

one

that

can

promote

different

level

of

change. It is ones willingness to meet the other in this unusual state of being that makes transformation possible. The relating is what keeps the work alive, and to some extent it doesnt matter what the patient is saying as long as it is alive. He can, like the initiates in Candombl often do, be dealing with the stuff of the concrete demands of daily life, but if the experience is alive, then there is relating, and where there is relating, transformation occurs. In my clinical work I have recently started making an effort to hold back from interpreting, even the silent

interpretations. I have tried to keep a diffuse attention, focusing on the in my words, body on and images changes that in come the to room, mind, on

sensations

without

holding on to anything in particular. I have since noticed changes in the work with many people. In one case I have noticed a mutual access to emotions that had been kept out of the room for many years. I do not claim a causal relationship, but I believe that my changed ! " 56

focus has had an impact in the eld that made room for these emotions to enter the analytic container. Other patients have been articulating their experience of chaos. They are aware of the presence of something other that speaks very loud, at times leaving them no chance to control the direction in which their lives ow. It has been challenging for me and I have become more aware of my everpresent impulse to seek order. Joseph Cambray69 says that the optimal state for analytic
"

work from a Complex Adaptive Systems model would be for the personalities involved to be poised near the interface of order and chaosthe creative edge. This interface is what I have referred to as the music that comes from the interaction of the many narratives. It is a balance hard to attain,

especially at moments when one voice is a lot louder than others.

! 69

Cambray, J., Synchronicity as Emergence; in Cambray, J. and Carter, L. (editors) (2004), Analytical Psychology-Contemporary Perspectives in Junguian Analysis, page 234; New York, NY; Brunner-Routlege. ! " 57

In stresses

The that

Cloud the

of

Unknowing, activity

the of

anonymous

author

intense

your

understanding,

which will always press you when you set yourself to this dark contemplation, must always be put down. For if you do not put it down it will put you down; so much so that when you imagine that you can best abide in this darkness, and that nothing is in your mind except God alone, if you take a close look, you will nd that your mind is occupied, not with this darkness, but with a clear picture of something beneath God. If this is in fact so, then indeed that thing is above you for the moment, and between you and your God. So set yourself to put down such clear pictures, no matter how holy and how pleasant they may be70.
"

In Candombl too there is recognition of this need to let go of having a clear picture of the demands of ones Orixs. The initiate is not supposed to ask the members of her community what her Orixs rules are. It is through the transgression
70 "

of

the

rules

of

her

head

Orix

and

the

Walsh, James S.J. (Editor) (1981) The Cloud of Unknowing, p.139, Mahwah, NJ: Paulist Press. ! " 58

experience of the cycles of punishment and reparation that the initiate establishes an ongoing dialogue with the Orix, while listening at the same time to the demands of the world around her. There is a strong belief in the idea of process and taking the needed time to live and learn through

experience. As we listen to our patients we must constantly ght the impulse to understand and have a well dened picture of what is going on in their worlds, for this clear understanding has the potential to paralyze the process of continuous search into ourselves and prevent the experience of the chaos of the paradoxes that propels the process of individuation. As analysts we transgress as we learn to tolerate the cacophony of narratives that enter the room every time we listen to a patient. Our biggest challenge is to make meaning of the interactions within ourselves and of those between our patients and us, while we attempt to make room for the

experience of psyche. Like the alchemists, we must try not

! " 59

only to visualize the opposites together but to express them in the same breath71.
"

!
!

! !

BIBLIOGRAPHY

Augras, Monique (2004) Quizilas e PreceitosTransgresso, Reparao e Organizao Dinamica do Mundo in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas. Bataille, Georges (1986) Erotism-Death and Sensuality, San Francisco; City Lights. Cambray, J., Synchronicity as Emergence; in Cambray, J. and Carter, L. (editors) (2004), Analytical PsychologyContemporary Perspectives in Junguian Analysis; New York, NY; Brunner-Routlege. Cossard, Gisele Omindarewa (2004) A Filha de Santo in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras, Rio de Janeiro: Palas. Douglas, Mary. (2002) Purity and Danger, London: Routledge. Freud, S. (2005) Totem and Taboo, New York, Barnes & Noble, Inc.

! !

!
71 "

Jung, C.G. (1955-1956) Mysterium Coniunctionis, CW vol.14, paragraph 36, Princeton, NJ: Princeton University Press."

! " 60

! !

Jenks, Chris. (2003) Transgression, London: Routledge. Jung, C. G., & Douglas, C. (1997). Visions: Notes of the seminar given in 1930-1934 by C.G. Jung, Bollingen series, 99. Princeton, N.J.: Princeton University Press. Jung, C.G. (1959) Aion, CW 9ii; Princeton, NJ, Princeton University Press. Jung, C.G. (1955-56) Mysterium Coniunctionis, Princeton, NJ: Princeton University Press. Jung, C.G. (1968) Psychology and Alchemy, Princeton, NJ: Princeton University Press. CW CW 14;

vol.12;

Jung, C.G. (1971) Psychological Types, CW 6; Princeton, NJ, Princeton University Press Jung, C.G. (1959) The Archetypes of the Collective Unconscious, CW 9i; Princeton, NJ, Princeton University Press. Jung, C.G. (1954) The Practice of Psychotherapy, CW vol.16, Princeton, NJ: Princeton University Press.

Jung, C.G. (1928) The Relations Between the Ego and the Unconscious, CW 7; Princeton, NJ, Princeton University Press. Kirsh, Thomas; Rutter, Virginia Beane; Singer, Thomas (2007) Initiation The Living Reality of an Archetype, New York: Routledge. Lima, Vivaldo da Costa (2004) Organizao do Grupo de Candombl. Estraticao, Senioridade e Hierarquia - in Moura, Carlos Eugnio Marcondes de - O Culto aos Orixs, Voduns e Ancestrais nas Religies Afro-Brasileiras , Rio de Janeiro: Palas. ! " 61

Little, W., Fowler, H. W., Coulson, J. S., & Onions, C. T. (1957). The Oxford international dictionary of the English language: Unabridged. Toronto: Leland Pub. Moura, Carlos Eugnio Marcondes de (2004) O Culto aos Orixs, Voduns e Ancestrais nas Religies AfroBrasileiras , Rio de Janeiro: Palas. Ryan, Robert E. (1999) The Strong Eye of Shamanism-A Journey Into the Caves of Consciousness, Vermont: Inner Traditions International. Walsh, James S.J. (Editor) (1981) The Cloud of Unknowing, p.139, Mahwah, NJ: Paulist Press.

! " 62