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La magie avait tendance à être considérée jusqu'à ces dernières années comme une entreprise individuelle et un phénomène résiduel sans avenir. Or, ce que l'on constate aujourd'hui, c'est non seulement un regain d'intérêt pour l'occultisme, le satanisme et la sorcellerie, mais aussi la formation de mouvement magiques organisés à l'échelle nationale et internationale, qui constituent un défi pour nos sociétés modernes, rationalistes et scientifiques. Au-delà du sensationnalisme et des polémiques, des universitaires et des acteurs dans le domaine religieux apportent dans ce volume des éclaircissements et des précisions sur plusieurs arguments controversés : le débat sur le satanisme criminel aux Etats-Unis et ailleurs ; le regain d'intérêt pour l'exorcisme constaté dans plusieurs Eglises chrétiennes ; la permanence de la sorcellerie populaire et les différences avec la néo-sorcellerie bourgeoise, dite “wica” ; les réactions des Eglises, de la presse, des tribunaux au retour de l'occulte ; les influences multiples du satanisme sur la littérature et sur l'art ; les rapprochements qui peuvent être établis dans l'interprétation du mal et dans la vision du diable entre certaines traditions religieuses (judéochrétienne, indienne, japonaise), ou entre les traditions religieuses et la psychanalyse ou la psychiatrie.

In Huysmans’ writings, the interest he takes in Satanism appears to come partly from a constant attraction to the documentary requirements of naturalism, and partly from a violent desire for spirituality. Là-bas, which is an account of this period, seems to be a composite novel, built around three narrative lines, but also unified by the common and insistent reference to Satanism, presented above all as a collection of discourses defined by tradition and by transmission procedures. It is not so much the knowledge of Satan as the attraction for those who hold it, which is at the center of the work and gives it a dimension of being an inquiry. It is also in this fixed interest for the followers that the reader traces the story of the hero-author: a progressive development of a representation of Satanism marked on the one hand by extreme erudition and on the other by a fascination for the undefined nature and the excess of confusion,-and, finally, the revelation of a way of being satanic, which can only really be apprehended in the dual nature of possession, and not in the disappointment of the encounter.Besides the relationship which is then established between the works and a form of novel lending itself to the union of the composite and the initiatory, of the confused and the erudite, we can assess how Satanism affected Huysmans, haunted at the time by the possibility of escaping the alternative of positivism and blind faith, and what it could have brought him: knowing the obscure, a relationship with knowledge which did not dampen the desire, a resistance within which spirituality can be experienced.

The crime of witchcraft was punishable by legal proceedings in the XIXth and XXth centuries for fraud, illegal use of medicine, affront to public decency, etc. This study deals with the relationships between the law courts and the practices that those being tried still consider magic or diabolical. It highlights the discrepancy between two meaningful worlds, secularized justice and a society which is far from being «disenchanted». In using case-studies, the author makes the connection with innovations and controversies at a time when hygienism and legal medicine are developing, as are the debate on «subconscious energies» and the meaning of hypnosis. It shows how legal repression has been able to give substance to the idea held by those being tried. These people, who are not in the same mental categories as the judges, are convinced of there being diabolical interventions in everyday life. The «survival» of the devil depends on many factors, including the activity of courts which question his existence.

The paper deals with André Breton’s reevaluations of magic in the context of his radical views on liberty and ethical autonomy. While the tensions between magic and religion within Occidental history have often been resolved by the proscription of magic or by its subordination to the supernatural ends of revelation, André Breton regards magic as an instrument of revendication of human capacities that have remained forgotten or unknown as a consequence of their usurpation and alienation by established religion. Thus, in Breton’s surrealist conception of magic, transcendence is denied in the name of a plenitude to be realised within the immanent life of man and by means of exclusively human powers. The following paragraphs articulate the development of the subject matter: 1) André Breton’s libertarian ontology; 2) neither God nor Satan; 3) the end of Christianity and the «new human age»; 4) the philosophical heritage of the nineteenth century; 5) the apertures of experience; 6) the occultist presence and the Abbé Constant 7) Marx, Rimbaud and surrealism’s proper dimension; 8) the alchemy of the verb: between desire and transformation; 9) surreality and history; 10) critique of religion and demythologized magic.

Les « nouvelles nouvelles religions » (shinshinshukyo) japonaises des dernières décennies représentent un retour des croyances et pratiques religieuses les plus anciennes du Japon. La cosmologie et l’étiologie de ces religions sont basées sur l’idée de l’interaction entre le monde des esprits et celui des vivants. Mahikari et Shinnyo-en, deux de ces religions qui sont aussi présentes en Occident, proclament que la plupart des problèmes sont causés par des esprits troublés qui possèdent les vivants ou transmettent leur karma sur un descendant. Cette croyance en la causalité spirituelle remet en évidence le rôle central du shaman, du médiateur entre le monde spirituel et le monde des vivants. Mais dans les nouvelles religions japonaises, le rôle du shaman a été modifié et institutionnalisé pour servir l’idéologie et les intérêts des différents mouvements. Chez Mahikari, les fonctions traditionnelles du shaman de transmission et d’interprétation des messages sont séparées. Alors que l’esprit parle à travers la personne possédée, c’est le dirigeant qui interprète les messages. Dans Shinnyo-en, la communication avec le monde spirituel passe à travers des médiums professionnels. Alors que dans Mahikari, la possession est involontaire et nuisible, chez Shinnyo-en, elle est délibérée et sans conséquence pour le possédé. Shinnyo-en rejoint ainsi plus directement l’ancienne tradition japonaise du shamanisme. Comme les messages des esprits se rapportent souvent à l’éthique et aux besoins du mouvement, la médiation des esprits sert de puissant moyen de contrôle et même de manipulation des membres. Puisque le diagnostic des problèmes est fait en termes de possession, la solution offerte dans les nouvelles religions japonaises est naturellement une forme d’exorcisme. Chez Mahikari, le pouvoir exorciste est réparti parmi tous les membres, alors que chez Shinnyo-en, il est réservé au dirigeant central du mouvement. Ceci peut expliquer la plus grande popularité de Mahikari en Occident.

The representations appear in all types of mythology in forms which come more or less from the devil or demons but with constant features.These mythic images are always linked with the limit of what can be symbolised in destruction.Consequently these representations or even delerium of being possessed can almost always be seen in moments of alternation between psychosis and perversion.If a pervert can sometimes have a behaviour which can be defined as «diabolic» in his impulsive hold on reality, the psychotic is not perverse, as he begins to symbolize this tendency by a conviction of possession or in a more structured way by the development of these representations.The exorcist ritual goes towards an active symbolization in which body, words and relationship with others resituate themselves.Psychoanalysis, which is sometimes compared to a sort of exorcism, does not have this dimension of action and suggestion. It is however confronted, often implicitly as any discipline in which the human being is questioning his suffering, with the notion of «evil» where the problems of «pathos» and the basis of an ethic strangely meet.

The cotemporary «return of magic» is a disturbing event for a part of our culture and has determined at least five different forms of anti-occult criticism: a) a rationalist criticism: the occult is exposed as incompatible with modern rationality; b) a psychological-psychoanalytical criticism; c) a criminological criticism: many occult groups or societies are seen as dangerous and potentially criminal; d) a demonological criticism: all the occult «comes from the Devil»; e) an internal criticism, where some occult groups call themselves «white» and expose the competitors as «black». Although these different forms of criticism often include interesting remarks, they also produce gross exaggerations and should not be accepted at face value by the Churches. The latter should be able to recognize the different dimensions of the «return of magic» -social, political, cultural and pastoral-and the category of «challenge», included in the title of the Lyon conference, appears more adequate than those of «danger» or «conspiracy».

During the XIXth century, the main stream in the French catechism is to describe modern spiritualism as a mere superstition, without any relation with the Devil or any diabolical influence. This may be considered as an inheritance of the rationalist mood of the Enlightenment. But at the end of the XIXth century and the beginning of the XXth, under the pressure of secularization and the struggle between the Church and the Republic, a millenarist trend induces a short but hectic come-back of the Satanic scare. Modern spiritualism is identified as a pernicious manifestation of a new diabolical cult, connected with the Freemasons. After the First World War, the reconciliation between the Church and the State as well as the bourgeois evolution of modern spiritualism results in a more peaceful and rationalist appreciation of the so-called metapsychical phenomena.

Bien que cela soit difficile à admettre, Satan est bien présent dans les peurs, les anxiétés et les attentes de beaucoup de monde. Il est vrai que l’on est au seuil de l’an 2000, que bien des choses ont changé depuis le temps des procès de sorcières ; mais aujourd’hui on trouve encore des magiciens des campagnes et des magiciens des villes, entrepreneurs du magique illettrés ou qui ont derrière eux des études universitaires. Tous vont agir à partir de la conviction de la présence de Satan dans les choses de ce monde; une présence à combattre ou sur laquelle s’appuyer, selon les points de vue et les circonstances, mais qui est partie intégrante de l’imaginaire collectif contemporain.

The authors set out to show through their study of Le Roi pêcheur by Julien Gracq, born in 1910, that in this play written in 1942, the magical aspect appears in various forms and figures, through the fabulous quest of the Graal. Presented as a magnetizing force, arousing both adhesion and repulsion, it induces in the protagonists a feeling of exaltation and despair. Such a relation to the magical object in the way that it is in the centre of the imaginary universe of a contemporary author, in the way that it is the expression of surrealist modernity, is none the less the expression, in ambivalence, of postulations and aspirations of a society. Le Roi pêcheur thus becomes a myth expressing through its dramaturgy, the condition of man who, confronted with the tragic aspect of his destiny, is led into secreting for himself, the magic element without which but also with which, he cannot live.The magic element then appears as a human production taking its source in the different requests of man. Thus we must not be surprised if our contemporary society, which is all the more fascinated by the magicelement as it is confronted to the scientific truth that reveals its limits, has come to develop in such an intensive way, words and attitudes, putting forth quasi-theatrical presentations of the magic element in which is found perpetuated the double postulation identifiable in Le Roi pêcheur, fascination and repulsion.Thus, we can observe in Julien Gracq’s play a prefiguration of the end of our century.

Les textes de ce volume représentent la partie du colloque Le Défi consacrée au satanisme et à la sorcellerie. Ce colloque a été un espace puisqu’il réuni des spécialistes plusieurs magique international a de pays européens et non-européens, interculturel puisqu’il a permis une étonnante variété de points de vue, interdisciplinaire puisqu’il a permis la rencontre de sociologues, d’anthropologues, d’historiens, de théologiens, de psychologues, de médecins, de juristes. La spécificité de cette ...

This paper highlights the theological reasons behind exorcism: indissociable from the duty and ministry of the exorcist, they can be seen in both the tradition and the present-day mission of the catholic Church. There will be a brief semantic and historical introduction, which will enable us to perceive the «instituted ministry» of the exorcist as being a temporary stage before diaconal and presbyterial ordainment and the exorcist’s official duty as entrusted by the diocese bishop.Four linked aspects then follow, which allow us to understand the specific responsibility of the exorcist, not only in the logic of Christian revelation, but also with relation to the existential, individual or social fields.— The theological aspect will deal directly with the relationship between the traditional assertions on Satan and the question of evil, this from the Trinitarian viewpoint on salvation.— The spiritual aspect considers the fight against evil as coming from and being inside spiritual life, a place of tension and progress.— The ethical and anthropological aspect enables us to question the significance of exorcism from psychological and cultural angles.— The pastoral aspect attempts to redefine, by taking into account the above factors, the particular function of the exorcist’s duty in the Church’s role of healing.

Neo-pagan and Wiccan objections to Satanism are both theological and survivalistic. Although the occult world may be said to include Satanists as well as ceremonial magicians who attempt to harness or at least work with demonic forces, pagans in general and most Wiccans in particular eschew any form of Satanism as forming a part of their theological metaphor or focus or even ritual. Part of the obscurity derives from Margaret Murray’s thesis concerning the identity of medieval witches, but I have observed neither Satanic worship at any pagan venue nor read of anything in their literature but firm denial that Satan or any equivalent has a place in pagan or Wiccan theology and/or practice.Despite the rising tide of fundamentalist hysteria and persecution of all occult or New Age orientations and the consequent desire of the pagan community to protect itself from family ruptures (i.e. seizure of their children by state-sponsored social workers), fire bombings, job dismissals, etc., the chief objection to Satanism by Neo-pagans and Wiccans is ethical. Their law of the threefold return is both a defense to be made public in a host society in which the pagan community is a minority member and a potential target for intolerance and an objection to any philosophy or theology which does not support the betterment of the world as an organic and collective whole.

Folklore, being magical, has always been a great medium for the occult. Compared with certain traditions, the Rumanian branch has kept its secret aspects. Communication with the beyond (through the ritual of the silent table, incantations, etc.), astrology done with logos-stars and an initiatory school of Salomonari – mythical hypostases of King Solomon – are all signs of the occult that we can follow.

The paper relates the author’s experience as scholar and Roman Catholic bishop in Brazil, a country where magic and the evil eye are widespread. The Bible teaches clearly that the Devil exists as a personal being, and that magic and sorcery are contrary to human dignity and should be avoided. A special problem concerns the covenant with the Devil, where the sorcerer commits his or her soul to the Devil and receives back extraordinary powers, particularly the power to harm (and even to kill) others through magical means. From the 14th to the 18th century Catholic and Protestant theologians have considered the covenant with the Devil both possible (i.e. the Devil personally accepts the covenant) and effective (i.e. after the covenant the sorcerer acquires the power to harm his or her enemies). This theological conclusion has unfortunately been used to support the witch hunt both in Catholic and in Protestant countries. Today most Christian scholars who accept the existence of the Devil as a biblically established fact nevertheless deny, for psychological and theological reasons, that a covenant with the Devil is possible and effective. The harm caused by the sorcerers, when it exists, could be explained in other ways. The author believes that the idea of a real and effective covenant with the Devil (still maintained in some pentecostal and charismatic circles) is theologically faulty and should be abandoned.

Le problème de la perversion sataniste se pose comme problème de normalité ou d’état pathologique en cas de crimes commis au nom de Satan.On peut distinguer trois types de criminels satanistes : le sataniste psychopathique, qui vit sa perversion sans conflits ni sens de la culpabilité; le sataniste neurotique, pour lequel la perversion est liée à la coercition à répéter ; le psychotique, malade dans son corps.Les symptômes typiques du sataniste se réfèrent à une perversion de la socialité et à l’insensibilité à la douleur d’autrui. Très intéressante est la recherche des symptômes de la névrose des adolescents satanistesMais y a-t-il une manière de vivre particulière propre aux satanistes ? L’évêque Milingo, catholique et exorciste en Italie, Franklin, aux USA, qui a préparé un questionnaire à leur propos, nous énoncent des caractères typiques des satanistes. Il faut se méfier, à mon avis, des classifications trop précises, parce que dans beaucoup de cas les symptômes ne sont pas exclusifs de la perversion sataniste, mais se réfèrent à tout état sociopathique.

Depuis les années 1970, un renouvellement de la croyance populaire en l’existence d’un réseau international de sectes sataniques a déclenché une série de paniques aux Etats-Unis. La rumeur satanique est actuellement soutenue par des récits que nous tenons des victimes présumées des rituels meurtriers et orgastiques perpétrés par des sectes sanguinaires et anthropophages. Selon les « survivantes », ces rituels comportent des viols collectifs et des tortures surtout infligées à des toutes jeunes filles dans le but de glorifier Satan, d’avoir des bébés pour les sacrifices, et de « programmer » les participants de manière à ce qu’ils se mettent sans contestation au service de Satan. La crédibilité des comptes rendus est attestée par les psychiatres et psychothérapeutes, en particulier ceux qui pratiquent l’hypnose, qui affirment avoir mis au jour les « souvenirs » diaboliques de leurs patients, adultes et enfants, pendant leurs thérapies. Nous évoquerons clans cet exposé : 1) la manière dont les « dites » survivantes en viennent à « vivifier et remémorer » leurs souvenirs inconscients de rituels sataniques ; 2) comment les thérapeutes en viennent à penser qu’ils exhument des souvenirs d’événements vécus ; et 3) comment les thérapeutes « convertis » et leurs patients ont propagé la rumeur satanique pendant les dix dernières années.

Depuis le début des années 80 la crainte de l’activité satanique a atteint l’Europe et l’Amérique du Nord. L’explosion de celle-ci a débuté aux Etats-Unis, mais avant la fin de la décennie plusieurs épisodes sont survenus au Canada et en Angleterre (ainsi qu’en France, Allemagne, Australie et Pays-Bas, dans des épisodes moins graves). L’arrivée des cultes subversifs sataniques aux Etats-Unis est composée de plusieurs éléments séparables d’un point de vue analytique : les croyances et pratiques des églises sataniques et autres églises non traditionnelles; des légendes urbaines; des cas de mutilation d’animaux, l’engagement d’adolescents dans les jeux de fantaisie et la musique heavy-metal; des cas d’homicides et les cultes sataniques subversifs. Ce travail examine cette explosion aux Etats-Unis avec l’objectif de tracer la structure de ce qu’on appelle ici l’épisode subversif.L’épisode subversif satanique courant a eu un impact substantiel malgré qu’il ait reçu peu de confirmations empiriques. On soutient que cette combinaison de circonstances est la plus probable dans les temps de crises structurelles. La crise structurelle entre la famille et l’économie s’identifie comme la source de l’épisode subversif satanique courant aux Etats-Unis. Tandis que l’émergence d’une crise structurelle pourrait être la condition nécessaire pour l’émergence d’un épisode subversif, celle-ci n’est pas condition suffisante. Le mal doit être donné comme forme culturelle et agencement social. Cette thèse soutien que le premier entraîne la création de la transcendance négative (qui inclut la reconstruction du temps, de l’espace, et la construction d’une structure de relations sociales subversives); le dernier entraîne la création de l’agencement subversif (qui inclut les procès étroitement reliés d’objectification, de prise de puissance et de mystification).

Resorting to magic is at the very heart of Japanese religiosity: Buddhism and Shintoism have both developped specific techniques to obtain thisworldly benefits (genze riyaku). The new religious movements, called shin-shinshûkyô, that have recently emerged in big cities, display a large spectrum of manipulationist rites. Described as «users’ religions», these movements show a specific relationship between their founders (or foundress)-usually a highly charismatic figure-and their followers. This paper attempts to present, through selected examples, the appeal for a new religious involvment that seems to attract many young people who can discover for themselves the efficacy of a technique accessible for individuals.

To develop a philosophical consideration of Satan, two conditions are presupposed:a) the existence or non-existence of Satan does not enter into the argument,b) Satan’s presence is not excluded from his mythology in culture.Philosophy reminds us that the appearance of Satan’s figure remains in connection with the expression of the imaginary with regard to the irreductible experiences of humanity, that his mythology is creative of meaning to be imposed on the various changing figures of the inhuman, and that belief in his activity is not dissociated from its different uses in society.Whatever form it takes, Satan will remain in culture because, in all likelihood, humanity is incapable of living without mythology: mythology, which is humanity’s cause for self-reflection and a means for it to ward off its self-doubts.

Lorsque le débat fait rage sur la définition et l’existence même du satanisme, le chrétien se doit de rappeler que l’essentiel du satanisme est son opposition au christianisme. Il n’y a pas de satanisme sans antichristianisme. Les explications sociologiques et psychologiques du satanisme ne peuvent être que partielles. Le satanisme a aussi une dimension théologique, et ses rituels demeurent incompréhensibles pour ceux qui ne les comparent pas aux rituels chrétiens dont ils se veulent l’inversion ou la parodie. Le théologien se pose aussi la question de la présence de Satan à l’intérieur du satanisme. Bien que plusieurs satanistes soient plus ou moins athées, et considèrent Satan seulement comme un symbole, la réitération du rituel peut finalement engendrer des phénomènes troublants où le théologien peut reconnaître en effet une manifestation du Diable.

The story which is presented here and analysed in religious terms is that of a young catholic girl, who asked for exorcism prayers on several occasions. The interest of this case comes from the fact that it contains few outstanding features concerning psychopathological symptoms or signs of a possible evil influence. This moderation brings out the person’s story all the better. We should notice the passing from one culture to another -from Maghreb to France-which makes the persecutive interpretation easier in the case of a person looking for her identity.No evidence backs up the young girl’s claim of bewitchment. However the distress which occurred during the deliverance prayers seemed to justify resorting to exorcism prayers. During the following years, the young girl was able to find a place in society and get married.

While for many Catholics the devil is at the root of most medium-induced phenomena, conversely spiritualists and mediums deny Satan’s existence.Theories clash without there being any real debate, for each side stands convinced that it holds the truth.As a matter of fact, the existence of the devil is central to the catholic faith. Questioning it amounts to denying the original sin, and upsetting the whole moral, social and religious balance.Yet mediums, most of them women, are going to great pains to do so, with fertile imagination. The obliteration of the devil enables them all at once to think of reincarnation, the mastery of their own destiny as human beings, and the promise of a new era, the Age of Woman.

La croyance qu’il y avait autrefois un âge idéal, que l’histoire depuis ce temps représente un déclin de cet idéal et que nous pouvons créer un futur parfait si nous recréons cette époque primordiale, est l’essence de ce que les savants ont appelé le primitivisme religieux ou la restauration religieuse. Plusieurs savants ont soutenu que le primitivisme est un trait caractéristique de la religion et de la culture américaines. Cependant leur travail traite exclusivement des mouvements chrétiens, surtout des mouvements chrétiens protestants. Ce travail conteste la prétention que la tendance vers le primitivime religieux soit basée dans les traditions protestantes ou peut-être aussi les traditions de l’âge de la Raison. L’auteur se concentre sur un groupe primitiviste très distinct : « Wicca », la sorcellerie féministe radicale, telle qu’elle est représentée dans l’organisation « Susan B. Anthony » de Zsuzsanna Budapest. Dans la première partie, l’auteur analyse les croyances, les rituels et d’autres dimensions de l’organisation Budapest et démontre que « Wicca » est une religion primitiviste. Dans la deuxième partie, le texte démontre que tandis que la sorcellerie radicale féministe se trouve hors de la culture américaine en ce qui concerne ses croyances religieuses, le modèle de sa tendance vers la restauration primitiviste démontre une tendance unique en Amérique.

The depth psychology of Sigmund Freud has radically modified the approach to the question of morals. Psychoanalysis considers the moral principles as projections of the unconscious. Good and Evil, God and devil have no absolute value, but must be understood psychologically. In his work «A seventeenth century neurosis of possession by the devil» Freud describes the devil and the demons as representations and personifications of repressed contents of the psyche. From this viewpoint the psychological disturbance is a product of conflicts between the superego with its moral principles and the unconscious with its repressed drives. Therapy brings the repressed contents of the psyche into conscious awareness thus eliminating the repression of «bad» drives. C. G. Jung considers evil, the devil, the fallen angel and Antichrist as representations of repressed drives. Their repressions leads to the splitting between good and evil and to the religious concept of the opposition between the Trinity and the Devil. Yet, psychologically speaking, this process hinders individuation. Only the acceptance and integration of the psychic opposites of good and evil, of Christ and Antichrist can complete the self and lead to psychological health.

Egon von Petersdorff (1892-1963) was born in a noble Prussian family of protestant faith. He was converted to Catholicism, going through many and different experiences. Among others he experienced the two world wars directly, was engaged in political struggles, in philosophical quest and his great interest in the world of the occult.His longing for truth and experience drew him to ascetic practices and processes of spiritual autorealisation. Those were becoming more and more intense and led him at the end to a crisis so violent that he nearly lost his life, overpowered by strange and uncontrollable forces.The crisis was overcome by faith, but he was longing to theologically deepen the extraordinary treasure of experiences he lived. Starting from this point he began to occupy himself with passion and engagement in that realm of theology which concerned the role of the rebellious angels in the history of salvation. Years of hard research went into his monumental work: «Demonology». Nevertheless it can still be considered —notwithstanding some exaggerations and a certain weakness in the theological method-an obligatory passage for those who are theologically interested in the question of the demoniac.

Whilst we are able to pay little attention to psychopathological symptoms or unusual appearances, the practice of deliverance and exorcism prayers directly and abruptly raises the question of filiation. Around the anguish and the violence encountered by those who complain of bewitchment or attacks by the devil, there are always circumstances that make them prone to it. Precisely, it is the pursuit of a Father who would impose His power and who would assure His children of success and happiness. The inherent pedagogy of exorcism practices tries to rid the person of a persecutive interpretation in a divided world, in order to help him to accede to the responsibility of his acts and to personal autonomy. It is a way of being reunited with psychic effort which is the recognition of our filiation.

This thesis aspires to present a renewed reading of Georg Trakl’s poetry. Our reasoning is based on traditional methodology approaches commonly used in German studies. These comprise, among other things : interpreting the work on the basis of biographical facts, exploring social, historical and intellectual context and intertextuality. We have made the choice to improve this traditional approach by enhancing interdisciplinarity, using the lecture keys and results of philosophy, history of religion, psychoanalysis and psychology. Indeed, these disciplines will permit us to enhance the results of many serious studies by introducing a new point of view about his poetry. Our work aims to question reading in a different way, interpreting GeorgTrakl’s poetry on the basis of different disciplines associated with the humanities in order to show not only the formal complexity of these poems, but above all their philosophical depth, topicality and ethical goals.; Cette thèse aspire à proposer une lecture renouvelée de l’oeuvre poétique de GeorgTrakl. Notre démarche repose d’abord sur la méthodologie classique employée en études germaniques, soit l’analyse de l’oeuvre à partir des faits biographiques, du contexte socio-historique et intellectuel et de l’intertextualité, que nous avons fait le choix d’enrichir par une approche pluridisciplinaire, faisant intervenir la philosophie, l’histoire des religions, la psychanalyse et la psychologie. En effet, ces disciplines nous permettront d’enrichir les résultats des nombreuses études de qualité qui ont fait date dans la recherche en ouvrant le regard porté sur l’oeuvre vers d’autres horizons. Ce travail se donne pour objectif majeur de questionner, de (re)lire et d’interpréter l’oeuvre poétique de celui que l’on considère comme le précurseur de l’expressionnisme à partir de disciplines variées, mais faisant toutes partie des sciences humaines, afin d’en montrer non seulement la complexité formelle, mais surtout la profondeur philosophique, l’actualité et la visée éthique.

This thesis aspires to present a renewed reading of Georg Trakl’s poetry. Our reasoning is based on traditional methodology approaches commonly used in German studies. These comprise, among other things : interpreting the work on the basis of biographical facts, exploring social, historical and intellectual context and intertextuality. We have made the choice to improve this traditional approach by enhancing interdisciplinarity, using the lecture keys and results of philosophy, history of religion, psychoanalysis and psychology. Indeed, these disciplines will permit us to enhance the results of many serious studies by introducing a new point of view about his poetry. Our work aims to question reading in a different way, interpreting GeorgTrakl’s poetry on the basis of different disciplines associated with the humanities in order to show not only the formal complexity of these poems, but above all their philosophical depth, topicality and ethical goals., Cette thèse aspire à proposer une lecture renouvelée de l’oeuvre poétique de GeorgTrakl. Notre démarche repose d’abord sur la méthodologie classique employée en études germaniques, soit l’analyse de l’oeuvre à partir des faits biographiques, du contexte socio-historique et intellectuel et de l’intertextualité, que nous avons fait le choix d’enrichir par une approche pluridisciplinaire, faisant intervenir la philosophie, l’histoire des religions, la psychanalyse et la psychologie. En effet, ces disciplines nous permettront d’enrichir les résultats des nombreuses études de qualité qui ont fait date dans la recherche en ouvrant le regard porté sur l’oeuvre vers d’autres horizons. Ce travail se donne pour objectif majeur de questionner, de (re)lire et d’interpréter l’oeuvre poétique de celui que l’on considère comme le précurseur de l’expressionnisme à partir de disciplines variées, mais faisant toutes partie des sciences humaines, afin d’en montrer non seulement la complexité formelle, mais surtout la profondeur philosophique, l’actualité et la visée éthique.