Relevant bibliographies by topics / Spiritual renewal / Dissertations / Theses

Dissertations / Theses on the topic 'Spiritual renewal'

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Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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1

Chaffin, Jimmie Milburn. "Renewal and revitalization through the spiritual disciplines." Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.

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2

Huesmann, Louis MacDonald. "Spiritual renewal and the kingdom of God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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3

Honwana, Alcinda Maria Rodolfo Manuel. "Spiritual agency & self-renewal in southern Mozambique." Thesis, SOAS, University of London, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360714.

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4

Colborne, Timothy John. "Renewal and temperament spiritual formation in the context of personality type /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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5

Stinson, Joseph David. "Spiritual renewal through the development of spiritual lives of men in the congregation." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0622.

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6

Deutsch, Michael R. "Leading First Baptist Church to renewal through the introduction of spiritual disciplines." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1588.

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7

Bennett, Diana Curren. "Creating authentic Christian community intentional relationships for spiritual renewal /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0612.

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8

Burkhart, Mary L. "Evaluating the spiritual renewal of the Moravian Church in Honduras." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0242.

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9

Gaston, Howard S. "God's little church spiritual renewal of families in the church /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0606.

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10

Moyer, Dean W. "Worship renewal for the vocational worship pastor an eight-week renewal curriculum established upon redemptive themes inherent in the theologies of baptism, Sabbath rest, and Imago Dei /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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11

Proulx, Dale. "A pietist model for the renewal of the church." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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12

Kim, Chang Kyu. "Biblical strategy and shift to spiritual driven church growth." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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13

Tapp, Linda S. "Sacrificing the intelligentsia : paradigms of spiritual renewal in Bely and Babel /." Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/7158.

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14

Chua, Daniel Meng-Wah. "A quest for spiritual renewal in Mount Carmel Bible-Presbyterian Church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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15

Widmer, James E. "Growing together in Christ spiritual formation and renewal in small groups /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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16

Stephens, Lana Marie. "Theologia Ficiniana : Intellectual exchange and spiritual renewal in late Quattrocento Florence." Phd thesis, Australian Catholic University, 2022. https://doi.org/10.26199/acu.8yq19.

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The philosophical contributions of Marsilio Ficino (1433-1499) to the intellectual legacy of the Italian Renaissance cannot be overstated; Ficino’s name has become synonymous with Florentine Neoplatonism, and his philosophy of love and systematic defence of the immortality of individual souls has made Ficino one of the most recognised and influential thinkers of the fifteenth century. As the translator of the Platonic corpus, and many Neoplatonic authors besides, the Florentine philosopher-priest was well acquainted with, and indeed, had arguably become attracted to antique notions of the origins of the soul. Situating the doctrine of the soul’s pre-mortal existence within Ficino’s thought, particularly in relation to his understanding of spiritual renewal, this thesis aims to provide a re-evaluation of Ficino as a religious thinker and how he understood the relationship between religion and philosophy. The thesis will thereby offer a more nuanced understanding of his contributions to the religious and spiritual life of Quattrocento Florence. Drawing on Ficino’s Platonic Theology, his commentaries of Plato and Plotinus, and his epistolary correspondence, this thesis adopts a framework which combines social, cultural and intellectual historical methods, setting out to not only establish Ficino’s doctrinal interventions, but to place them within the broader context of Renaissance theological reform. In so doing, the thesis aims to contribute to a scholarly reappraisal of how humanistic, vernacular and rhetorical theologies functioned in Florence, and how we as historians understand these theologies. Focussing in particular on the use of rhetoric, language, literary convention, and socio-intellectual networks in the dissemination of Ficinian theology, this thesis intends to provide new perspectives on intellectual exchange in the later decades of the fifteenth century, particularly in relation to the movement of ideas which advocate for religious and theological reform. With a view to examining the broader implications of the dissemination of these ideas, the thesis also reconsiders Ficino’s relationship to the Tuscan vernacular, and its role in his programme of spiritual renewal. This thesis moreover seeks to re-contextualise thinkers in Ficino’s circle, by highlighting their critical role in the religious transformations taking place in the second half of the fifteenth century, and significantly, in the formation of a new religious subculture. Analysing a number of Latin and Tuscan works, this thesis reveals the reproduction of Ficinian ideas on the origins of the soul in connection to contemplation, conversion and mystical union, as well as nuanced modes of communication, and thereby links intellectual exchange to Florentine spiritual renewal. The thesis therefore aims to contribute to a more comprehensive understanding of the impact of the intellectual world on the religious, by demonstrating how the re-emergence and incorporation of new streams of thought, as well as the methods used in that effort, came to bear upon the religious and spiritual life. Contending that Ficinian theology fundamentally informed an intellectually driven programme of spiritual renewal and theological reform in Florence during the second half of the fifteenth century and early sixteenth century, this thesis therefore re-contextualises Ficino’s place in our understanding of the intellectual and religious history of Renaissance Florence, and brings an entirely new set of methods, ideas, and characters into this understanding.
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17

Friddle, Joseph A. "Marks of spiritual vitality distinguishing characteristics of the Spirit's work in congregational renewal /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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18

Gasser, William W. "Using five vital signs of spiritual health to evaluate churches." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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19

Hunter, Phillip LeMont. "Spiritual and family renewal in a church an attempt to introduce renewal in a rural Southern Baptist congregation /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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20

Haun, James Robert. "Journal writing and spiritual autobiography as tools for individual and congregational renewal." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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21

Eastman, Edward M. "The Puritan river : heritage of spiritual renewal in the Housatonic River Valley." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2007. http://www.tren.com.

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22

Raysor, Cecil. "A plea for spiritual renewal in the African Methodist Episcopal Zion Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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23

Talley, Sharon. "A Sensory Tour of Cape Cod: Thoreau's Transcendental Journey to Spiritual Renewal." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2264/.

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Predominantly darker than his other works, Cape Cod depicts Henry David Thoreau's interpretation of life as a struggle for survival and a search for salvation in a stark New England setting. Representing Thoreau's greatest test of the goodness of God and nature, the book illustrates the centrality of the subject of death to Thoreau's philosophy of life. Contending that Thoreau's journey to the Cape originated from an intensely personal transcendental impulse connected with his brother's death, this study provides the first in-depth examination of Thoreau's use of the five senses in Cape Cod to reveal both the eccentricities inherent in his relationship with nature and his method of resolving his fears of mortality. Some of the sense impressions in Cape Cod--particularly those that center around human death and those that involve tactile sensations--suggest that Thoreau sometimes tried to master his fears by subconsciously altering painful historical facts or by avoiding the type of sensual contact that aggravated the repressed guilt he suffered from his brother's death. Despite his personal idiosyncrasies, however, Thoreau persisted in his search for truth, and the written record of his journey in Cape Cod documents how his dedication to the transcendental process enabled him to surmount his inner turmoil and reconfirm his intuitive faith. In following this process to spiritual renewal, Thoreau begins with subjective impressions of nature and advances to knowledge of objective realities before ultimately reaching symbolic and universal truth. By analyzing nature's lessons as they evolve from Thoreau's use of his senses, this dissertation shows that Cape Cod, rather than invalidating Thoreau's faith, actually expands his transcendental perspective and so rightfully stands beside Walden as one of the fundamental cornerstones of his canon. In addition, the study proffers new support for previous psychoanalytical interpretations of Thoreau and his writings, reveals heretofore unrecognized historical inaccuracies in his account of the shipwreck that frames the book's opening, and provides the first detailed consideration of the linguistic implications of Cape Cod.
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24

Peter, David J. "The Lutheran WATCH retreat as an instrument of personal renewal and of assimilation and involvement in the church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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25

Collins, Michael William. "Spiritual emergence and spiritual emergency : the complementary relationship between doing and being in the transformative journey from crisis to renewal." Thesis, University of East Anglia, 2012. https://ueaeprints.uea.ac.uk/39449/.

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26

Helton, Robert B. "A systematic approach for leading declining churches through a process of spiritual renewal." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0592.

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27

Smith, Graham Russell. "The Church Militant : a study of “Spiritual Warfare” in the Anglican Charismatic Renewal." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2999/.

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This thesis uses a practical-theological methodology to explore the theology and spirituality of „spiritual warfare‟ that developed in the charismatic renewal from the 1960s. Beginning with a study of twelve charismatic Anglican pioneers, a detailed case study then explores spiritual warfare praxis in a charismatic Anglican congregation. The ensuing theological reflection focuses on the ontology of evil, through dialogue with Nigel Wright, Amos Yong, and Gregory Boyd, as well as Karl Barth and Walter Wink. The thesis argues for a positive ontology for evil powers, based on a charismatic hermeneutic of biblical texts; on the grounds that Jesus treated Satan and demons as real spiritual entities, the Pauline epistles refer to real evil spiritual powers in the heavenly realms, and charismatic experience supports this ontology. Such powers are in malevolent and wilful rebellion against God, deriving from a corrupted fallen angelic nature. A Trinitarian model of theological praxis is presented, focused on responding to the goodness of God in repentance; renewing faith in the believer‟s identity in Christ and His victory upon the cross; and resisting the devil in the power of the Spirit. This model emphasizes personal responsibility, helps bring freedom from fear, and re-connects with Anglican baptismal liturgy.
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28

McCowan, Tim. "Fiery encounters a spirituality of renewal for Christian workers among the urban poor /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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29

Donworth, Thomas. "Parallel aspects of spiritual renewal in the ministries of A.B. Simpson and Bill Bright." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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30

Cullen, Andrew Lincoln. "Learning from the third wave the continuing journey of one Presbyterian pastor and congregation /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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31

Jannusch, Merton L. "Baptism renewal within selected congregations of the Lutheran Church--Missouri Synod." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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32

Taylor, James A. "Applying spiritual mapping to Grace Church and the Mooresville community." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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33

Janssen, Brian V. "After the weekend is over the long-term effects of the Reformed Cursillo in Northwest Iowa /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p030-0174.

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34

Ruba, Claudio. "An evaluation of the spiritual health of Crossroads Community Church of Lehighton, Pennsylvania." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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35

Dunn, Dwight G. "A study of God-sent revival as a motivation for, and model of, personal renewal." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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36

Hodges, Albert R. "A project of prayer for renewal among missionaries and for spiritual awakening among the masses of Senegal." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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37

Grant, Richard D. "Practicing biblical fasting and prayer as a spiritual discipline at First Baptist Church of Benton, Arkansas." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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38

Etheredge, R. Craig. "The design and implementation of spiritual development groups as a means to leadership development and church revitalization." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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39

Strawn, Robert A. Hunter Kent R. "Spiritual gifts their theological and practical implications for the local congregation /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com/search.cfm?p079-0084.

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Thesis (D. Min.)--Concordia Theological Seminary, Ft. Wayne, 1987.
Author uses Kent R. Hunter's Spiritual gifts discovery survey and scoring sheet (fully revised), which is included in thesis as figure 1. Includes bibliographical references (leaves 165-170).
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40

Hillman-Breckner, Vicki. "The heart set on pilgrimage a model for placing spiritual formation central in the ministry of the local church /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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41

Ostella, Richard Allan. "The sovereignty of the Holy Spirit in spiritual renewal divine sovereignty and human responsibility in the formation of the new man in Christ /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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42

Myrie, Nerval S. "Preaching for transition aiding a biological family centered congregation to move toward becoming the spiritual family of God /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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43

Pool, James Earl. "Developing and implementing a lay renewal procedure designed to motivate and equip a church to begin praying for revival and spiritual awakening." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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44

Reynolds, Nena. "Day of celebration at Grace United Methodist Church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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45

Yang, Vaugh-An. "Spiritual transformation through worship in the presence of God with the aid of music an exploration of Pan-Chiao Ling Liang Church /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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46

Eddington, Danny C. "Developing a blueprint and the selection of material for the construction of the spiritual building known as Jasper Place Baptist Church, Edmonton, Alberta, Canada." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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47

Close, Jennifer M., and n/a. "A Feminist Understanding of Liturgical Art." Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060301.141353.

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Among church folk in Australia today, there are concerns that soon ? with the surge of secularism in our society ? there will be no Christian tradition left for their children to inherit. At the same time, there is also a rising desire for spiritual renewal among Australians. It seems that the church and society are worlds apart. It is my contention that feminist liturgical artists are in a unique position to bridge the gap between the church and the world, and to promote the spiritual renewal of both. My task in this thesis is to devise a feminist model of liturgical art practice which is both aesthetic and prophetic. In this model, liturgical art is capable both of inspiring people to contemplate divine meanings and of calling the people to discipleship in the service of God in the world. It is also able both to encourage hope and challenge injustices. A balanced approach to the aesthetic and prophetic is suggested in Elisabeth Schüssler Fiorenza's (1992) four-step model of feminist research, which shapes my project. The principles which form the framework of my feminist understanding of liturgical art are widely applicable, and do not just apply to women. Even so, I maintain that women are more gifted than men at understanding the world in terms of relations rather than hierarchies. In the Catholic church today, we need this sense of relation more than ever. The church needs to be in creative relation with contemporary culture, or we are going to lose the young people from our ranks, and consequently our future. Within the church, the hierarchy needs to be in creative relation with the laity, and this requires a more collaborative approach to leadership ? including ministry. Within the liturgical environment, the church needs images which are able to draw heaven and earth into creative relation. These inclusive and holistic ideas are basic to a feminist practice of liturgical art as I describe it in this project. To demonstrate what such a practice might look like, I use examples from my own liturgical artwork. I aim to show how theory/theology and practice are inextricably interrelated in a feminist practice of liturgical art, and that practice precedes theory/theology, and that theory/theology leads to renewed practice. This has certainly been my experience while writing this thesis. The model of feminist liturgical art practice, which I formulate in this thesis, is postmodern. The largest theoretical challenge for me in this project was to come to terms with beauty theory, a conceptual framework which underpinned modernist art theory. By training and by inclination, I am disinclined to favour an art theory in which the highest value is beauty. Beauty theory was significantly deconstructed in the artworld in the 20th century and the new understandings of beauty arising today show the signs of paradigm shift. In the case of beauty theology, however, nothing comparable has caused theologians to significantly refigure their core value. Coming to terms with beauty theology was my largest theological challenge. My solution in both cases was to enlarge the category of beauty by adding ugliness. I call this category 'beautiful ugliness' (Boyd 1960, 200). However, 'beautiful ugliness' is not the focus of my aesthetic approach. I use 'life' as the core value. Into the mix of feminist postmodern art theory/theology, I add some elements of classical American pragmatism. In a pragmatic frame, ideas need to be tested out in the realities of everyday life. In line with my chosen core value, I use the terms life-relevant and life-enhancing (Miles 1985, 6) as criteria for testing the value of liturgical art. This project represents my attempt to draw a picture of what a feminist, postmodern, pragmatic, aesthetic/prophetic practice of liturgical art might look like in 21st century Australia. My hope is that there are other women and men artists, like myself, who work with 'passionate purpose' (Alexander 1933, 53) - driven by their faith in God; by their fidelity to the Christian tradition; by a desire to imaginatively explore, express and stretch the boundaries of that tradition; and by a powerful sense of place-connection and of community-belonging ? who will find this model useful and perhaps inspiring.
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48

Daniels, Roy Edward. "A prayer retreat for the Hardwick United Methodist Church, Hardwick, Georgia." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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49

Close, Jennifer M. "A Feminist Understanding of Liturgical Art." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/367732.

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Among church folk in Australia today, there are concerns that soon ? with the surge of secularism in our society ? there will be no Christian tradition left for their children to inherit. At the same time, there is also a rising desire for spiritual renewal among Australians. It seems that the church and society are worlds apart. It is my contention that feminist liturgical artists are in a unique position to bridge the gap between the church and the world, and to promote the spiritual renewal of both. My task in this thesis is to devise a feminist model of liturgical art practice which is both aesthetic and prophetic. In this model, liturgical art is capable both of inspiring people to contemplate divine meanings and of calling the people to discipleship in the service of God in the world. It is also able both to encourage hope and challenge injustices. A balanced approach to the aesthetic and prophetic is suggested in Elisabeth Schüssler Fiorenza's (1992) four-step model of feminist research, which shapes my project. The principles which form the framework of my feminist understanding of liturgical art are widely applicable, and do not just apply to women. Even so, I maintain that women are more gifted than men at understanding the world in terms of relations rather than hierarchies. In the Catholic church today, we need this sense of relation more than ever. The church needs to be in creative relation with contemporary culture, or we are going to lose the young people from our ranks, and consequently our future. Within the church, the hierarchy needs to be in creative relation with the laity, and this requires a more collaborative approach to leadership ? including ministry. Within the liturgical environment, the church needs images which are able to draw heaven and earth into creative relation. These inclusive and holistic ideas are basic to a feminist practice of liturgical art as I describe it in this project. To demonstrate what such a practice might look like, I use examples from my own liturgical artwork. I aim to show how theory/theology and practice are inextricably interrelated in a feminist practice of liturgical art, and that practice precedes theory/theology, and that theory/theology leads to renewed practice. This has certainly been my experience while writing this thesis. The model of feminist liturgical art practice, which I formulate in this thesis, is postmodern. The largest theoretical challenge for me in this project was to come to terms with beauty theory, a conceptual framework which underpinned modernist art theory. By training and by inclination, I am disinclined to favour an art theory in which the highest value is beauty. Beauty theory was significantly deconstructed in the artworld in the 20th century and the new understandings of beauty arising today show the signs of paradigm shift. In the case of beauty theology, however, nothing comparable has caused theologians to significantly refigure their core value. Coming to terms with beauty theology was my largest theological challenge. My solution in both cases was to enlarge the category of beauty by adding ugliness. I call this category 'beautiful ugliness' (Boyd 1960, 200). However, 'beautiful ugliness' is not the focus of my aesthetic approach. I use 'life' as the core value. Into the mix of feminist postmodern art theory/theology, I add some elements of classical American pragmatism. In a pragmatic frame, ideas need to be tested out in the realities of everyday life. In line with my chosen core value, I use the terms life-relevant and life-enhancing (Miles 1985, 6) as criteria for testing the value of liturgical art. This project represents my attempt to draw a picture of what a feminist, postmodern, pragmatic, aesthetic/prophetic practice of liturgical art might look like in 21st century Australia. My hope is that there are other women and men artists, like myself, who work with 'passionate purpose' (Alexander 1933, 53) - driven by their faith in God; by their fidelity to the Christian tradition; by a desire to imaginatively explore, express and stretch the boundaries of that tradition; and by a powerful sense of place-connection and of community-belonging ? who will find this model useful and perhaps inspiring.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
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50

Zhu, Jing. "La métamorphose dans l'oeuvre d'Henri Michaux." Thesis, Bordeaux 3, 2019. http://www.theses.fr/2019BOR30049.

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Abstract:
Michaux extériorise son intériorité à travers un imaginaire de la métamorphose et il projette les formes psychiques dans l’espace réel, dans l’espace imaginaire, et dans l’espace halluciné. Son œuvre ouvre un terrain intermédiaire entre les différentes cultures et les différents domaines artistiques. Alors, comment la métamorphose illustre-t-elle chez Michaux la relation entre les formes des êtres thématisés dans l’œuvre et la projection de l’intérieur du sujet, ainsi que la relation entre le psychique et le physique ? Comment les êtres corporels réagissent-ils chez Michaux sous l’influence du monde extérieur ? Cette étude se propose d’explorer dans son œuvre le réel du « devenir » et la multiplicité de la représentation de la métamorphose dans le contexte de la modernité. La présente étude est organisée en trois étapes : d’abord une recherche interculturelle sur la spiritualité liée à la métamorphose ; puis une recherche sur les êtres thématisés dans l’écriture de Michaux ; enfin une recherche sur les formes visuelles chez Michaux. D’abord, à travers une approche interculturelle qui nous conduit du côté de la Chine et de l’Inde connues de Michaux, nous analysons les différents rapports entre les formes variables et l’essence intérieure, en montrant la pénétration du sujet dans le monde extérieur et l’extériorisation des êtres intérieurs. Ensuite, nous nous engageons dans une étude sur l’autoportrait spirituel de Michaux et sur les êtres thématisés dans son écriture en illustrant la métamorphose qui a rapport avec les formes psychiques (ou les formes intérieures) et les formes extérieures. Finalement, nous analysons le passage qui s’effectue dans son œuvre entre les images écrites et les images visuelles en montrant son envie de se libérer à travers la libération des mots et des images dans le terrain intermédiaire créé par Michaux qui, en tant que poète-peintre, cherche une ouverture pour modeler sa propre forme intérieure, pour se retrouver à travers les autres, et pour se transformer lui-même. Dans cette étude sur l’auto-exploration de Michaux à travers l’écriture puis à travers la peinture, nous dévoilons sa pensée du « devenir » dans le passage entre le « moi » et les autres, et entre les différents domaines artistiques. Par des ruptures et des renouvellements, Michaux essaie toujours de franchir les limites de l’esprit. La métamorphose devient son expression la plus réelle et les formes qui varient sans limites dévoilent son monde spirituel et le « je » le plus intime
Michaux externalize his interior through an imagination of metamorphosis and projects his psychic forms in the real space, the imaginary space and the hallucinatory space. His works open an intermediary field among different cultures and among different artistic domains. However, how does the metamorphosis illustrate the relationship between the different forms of topicalized beings and the interior projection, as well as the relationship between the psychic and the physical in the works of Michaux? How do corporeal beings react under the influence of the outside world in the works of Michaux? Here we aim to explore in his works the reality of “becoming” and the multiple representations of metamorphosis in the context of modernity. This study is organized in three steps: firstly an intercultural research on spirituality relevant to metamorphosis; secondly a research on beings topicalized in the writings of Michaux; finally a research on visual forms in the works of Michaux. First of all, through an intercultural approach, which leads us to the cultures studied by Michaux: the culture of China and India, we carry out the analyses on the different relationships between the variable forms and the interior essence. Meanwhile, our analyses show the penetration of the subject in the external world and the externalization of the interior beings. Then, we engage in a study of the spiritual self-portrait and the topicalized beings in written works of Michaux. Through this study, we illustrate the metamorphosis, which has a relationship with the psychic forms (or interior forms) and the external forms. Finally, we analyse his transition between written images and visual images. This shows his intention to liberate himself by the liberation of words and images in the intermediary field created by Michaux who, as poet-painter, seeks open-mindedness to shape his own interior form, to find himself through others, and to transform himself. By conducting a study on Michaux's self-exploration, by writing firstly, and then by painting, we reveal his thought of "becoming" in the transition between “self” and “others”, and amongst different artistic domains. By the breaks and the renewals, Michaux always tries to overcome the limits of his mind. The metamorphosis becomes his most real expression and the forms, which change without limits, reveal his spiritual world and his most inner “self”
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