http://www.human-systems-institute.com/ELSCIE/article10.html ;
Here you will find a part of the text and the link to auer. I made a mistake
with the title: it is: In my minds eye (the Dutch translation has a title
with the closed eyes!)
Sorry for the confusion, good luck
Margreet Mossel
www.opstellingen.com
-----Oorspronkelijk bericht-----
Van: ConstellationTalk@xxxxxxxxxxxxxxx
[mailto:ConstellationTalk@xxxxxxxxxxxxxxx] Namens Hania Long
Verzonden: maandag 9 februari 2009 5:27
Aan: ConstellationTalk@xxxxxxxxxxxxxxx
Onderwerp: Re: [ConstellationTalk]
Hi Margreet
If it's no big problem, could you give me a link to internet bookshop with
English version of Ursula Franke book that you mentionned?
I was searching internet and I couldn't find it
Cheers
Hania, Perth
2009/2/7 Margreet Mossel <margreetmossel@xxxxxxxx>
Hiursula
I dont know if it is mentioned yet, but there is a very nice book by
franke also in english!! (when i close my eyes) about working in a privateConstellationTalk@xxxxxxxxxxxxxxx<ConstellationTalk%40yahoogroups.com>
session and doing inner constellations.
I often speak with people on the phone, when i am well centred the work is
almost as powerfull as in contact.
Only i have to ask sometimes things like: you sound touched, where do you
feel that in your body? If i am in contact with a cliënt (or friend) I can
rely more on what i see happening. But for instant a blocked breathing is
very well percieved through the phone.
Hope this helps
Love
Margreet Mossel
www.opstellingen.com <http://www.opstellingen.com/>
_____
Van:
[mailto:ConstellationTalk@xxxxxxxxxxxxxxx<ConstellationTalk%40yahoogroups.co
Namens Diane YankelevitzConstellationTalk@xxxxxxxxxxxxxxx<ConstellationTalk%40yahoogroups.com>
Verzonden: vrijdag 6 februari 2009 2:54
Aan:
Onderwerp: RE: [ConstellationTalk]to
Rita,
I've never heard of a phone constellation, but have done distance
constellations, as have other facilitators. That is, get all the info you
can from her over the phone, and then do a constellation for her at your
next workshop. You might ask her to meditate during the time you're doing
the constellation. If you have a great memory, you can write her or call
her
to tell her exactly what happened. I can't remember that well, so I use a
recorder and then transcribe the session and e-mail it. I ask the client
call me with feedback and questions after they've read it.<mailto:diane%40WisdomHealing.com<diane%2540WisdomHealing.com>>
Diane Yankelevitz
diane@WisdomHealing
.com<mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogroup
406-586-2376
www.WisdomHealing.com <http://www.wisdomhealing.com/>
-----Original Message-----
From: ConstellationTalk@
<mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogroupyahoogroups.com
[mailto:ConstellationTalk@
<mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogroupyahoogroups.com] On Behalf Of Rita Martino
Sent: Wednesday, February 04, 2009 2:41 PM
To: ConstellationTalk@
<mailto:franz%40kalab.nl<franz%2540kalab.nl>>yahoogroups.com
Subject: Re: [ConstellationTalk]
Hello All;
I received a call this a.m.from a woman requesting a phone
constellation????
(have not heard of such a constellation taking place) or did I know a
Facilitator/Practitioner in or near Kenai Alaska....which is 3 hours from
Anchorage...
I said I would see if I could gather any information and call her. Can any
of you direct me further? Thank you in advance and blessings to you. Rita
Warm Regards,
Rita Ann Martino
awakeningfamilyconstellations.com
________________________________
From: Franz Kalab <franz@kalab.
nl><mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogroup
To: ConstellationTalk@
science
yahoogroups.com
Sent: Wednesday, February 4, 2009 1:46:29 PM
Subject: [ConstellationTalk] Newton - Fragmentation, Complexity,
Integration
and Systemic Work
Dear Dan,
Today I come back to your text triggered by ' Newton'. Thank you for
sharing! Allow me sharing further considerations about it. Like a sword to
another, so may a man be to another. It will not be short, as it refers to
no treat for MacDonald's either.
J. R. R. Tolkien (cath.) and C. S. Lewis (angl.) voted for re-enchanting
the
world. Currently versions of their myths, 'The Lord Of The Rings' and
'Narnia', have entered the cinemas and images of the masses.
Interpretations
may be legion and keeping emotions high; which may depict complexes and
projections involved. In particular Lewis treated the split of/into
and mysticism and their reunion in his science fiction 'Ransom Trilogy';intending
most clearly in 'That Hideous Strength', which seems less known.
Where would you locate the languages Martin Buber employs, say in 'I And
Thou' on the one hand, and in 'Gog And Magog' on the other hand? It seems
to
me he used different languages depending on what he treated and still
serves
well for an inspiring example.
I propose integrating the development from gods via heroes to man and the
according languages, as far as an individual can, to remain a contemporary
human. I mentioned already Van Peursen, who discerns the magic from the
ontological from the current dynamic mode of being, observing and
similar integration. Can I, after for example Jung, Neumann and Hellinger,regression
still responsibly live and work with less than the maximum possible
conscious integration of the unconscious?
It may only be functional to employ any of the languages discerned by Vico
or another, be they three or thirty. Less may simply turn out in
to forms of previous stages. In his earliest experiment, Vatu Hiva, theno
Norwegian experimental archaeologist Thor Heyerdahl concluded, 'there is
way back to nature'. One can regard this as a philosophical and as afor
practical advice.
It seems important to me for systemic work, to be aware of approach and
language employed and not to confuse the employed with 'reality', which
always will be still more complex and layered than what I can see. Doing
so,
I may be able to know more and to 'achieve' more, while at the same time
also know better how much I still do not know and maybe never will.
I could respond to the current state of complexity and fragmentation, in
subjective experience and in academic disciplines for example, in various
ways, of which many may just be reductionist. I mentioned already
'dogmatism' and 'enthusiasm' as maybe two common forms. Could I render
constellation work into forms or religious praxis when any of such
unconsciously carries me away? This may be as justified as anything else,
but should it find my acceptance?
You point into a direction that appeals to me. I appreciate your quote of
Quote
Jung (1953), who spoke the language of myth, cautioned against losing this
original meaning, "Learn your theories as well as you can, but put them
aside when you touch the miracle of the living soul" (p.4).
End of Quote
If I studied the life of Jung well, he came to no end with learning. And,
Jung did not only speak the language of myth (which you did not say, and I
mention only to avoid misunderstanding) , but also the language of man,
example when he digs eloquently into the 'Sprit in Fairy Tale', withoutOr,
leaving the grounds of a science study.
Where does this lead to for constellation work?
For me it infers for example, that I can employ shamanic approaches in a
constellation to deal with a client's intra-personal issue, without
confusing myself with a shaman and remembering from whom all I learned.
as a representative, I can enter the mystic state of Simchat Torah,without
confusing myself with a Chassid and remember on whom all I draw. Or, as athe
facilitator I can set up the entire Dutch system of education as relevant
for a particular school, without confusing myself with the Dutch minister
of
education and remember the organisation theorists and facilitators that
inspire me. Does not the issue of power in and by constellation here look
around the corner, too? Is it maybe a taboo?
Awareness and consciousness, integration and individuation, balancing
emotion and intellect, which can be cultivated and trained to some degree,
make for me a difference, and help me to remain myself in all and to be
most for my neighbour. And I still need little to nothing of all of that,years,
when I hold open the entrance for my neighbour when he enters with his
shopping bags to friendly greet him.
Finally back to Newton's alchemy. I thought Jung proposed that alchemists
unconsciously dealt with alchemy for their process of individuation, using
alchemic concepts to project their inner process onto an outer to
accomplish
the inner. What a concept of spiritual discipline, too. In the development
of a person like 'Newton', whose writings on alchemy I have not read, I
could perceive that he had reached a dead end street with his achievements
as for his inner development and saw in alchemy what he could not find in
what he had achieved before. As he had looked deeper and wider than some
contemporaries, he might have known better the limitations of what he had
found and thus maybe was even more convinced of the possibilities of
alchemy? I think he had little economic reason to turn lead into gold. I
wonder if some channelling in our days has a similar function to alchemy
then.
Thank you Dan for such good food for thought and inspiration!
Franz
From: ConstellationTalk@ yahoogroups. com
[mailto:ConstellationTalk@ yahoogroups. com] On Behalf Of Dan Booth Cohen
Sent: Wednesday, January 21, 2009 3:40 AM
To: ConstellationTalk@ yahoogroups. com
Subject: RE: [ConstellationTalk] Sailing
Dear Franz and Deborah
I have been a student of alchemy since my undergraduate days in the 1970s
at
Northwestern University. My professor, Betty Jo Teeter Dobbs, had been a
high school science teacher in a small town in rural Arkansas. In her late
40s, she was inspired to expand beyond the boundaries of her circumstances
and ended up getting a Ph.D. in the History of Science at Cambridge
University. Her research topic was Newton's alchemical papers. These
papers had been removed from Cambridge at the time of Newton's death and
hidden for two centuries. The great economist John Maynard Keynes
discovered them. After examining these documents over a period of 10
Keynes made his famous claim that "Newton was not the first of the age ofbased
reason. He was the last of the magicians." Dobbs was the first graduate
student to examine these papers in detail. My coursework with her was
on her research.two
As it applies to the study of Constellations, the difference between
alchemy
and chemistry is that the former is based on the concept that there are
inextricable qualities of knowledge of the universe: that which isrevealed
by God through divine revelation and that which is obtained byobservation.
The latter assumes that subjective knowledge is inherently illusory andto
unreliable. I have written on this topic at length. So as not to overwhelm
CT readers, I will paste a small portion of text from one essay on the
general topic. This is a precursor to a discussion about alchemy, fields,
and Sheldrake.
Dan
There is no single history of psychology [in the United States], but three
prominent streams, each with their own lineages and epistemologies. These
are Academic Laboratory Psychology, Clinical Psychology, and Folk
Psychology. The distinction of three streams contrasts to a more unified
historiography. The standard textbook (Schultz and Schultz, 1992) notes
that modern psychology has tributaries that trace back to Greek and Roman
philosophy. However they assert that psychology as an independent formal
field of study did not emerge as a distinct entity until the last quarter
of
the 19th century when "speculating, intuiting and generalizing" gave way
the rigors of "carefully controlled observation and experimentation toaccording
study
the human mind" (p. 4). This application of precise and objective
methodologies, first developed in physics, chemistry and biology, has led
to
the development of tools and techniques that have refined "not only the
questions psychologists asked, but also the answers they obtained" (p.4).
If answers obtained are functions of questions asked, one can begin by
examining the fundamental questions psychology seeks to address, or even
more basically, the language in which the question is spoken. Vico (2000),
in his 18th century opus New Science, delineates three archaic languages
that correspond to the three ages of history: the sacred language of the
age
of gods, the symbolic language of the age of heroes, and the vulgar
language
of the age of men.
Each language structures the questions asked and answers received
to its particular orientation. If we overlay the three streams onto Vico'sand
matrix we can see they correspond to different ways of knowing.
The stream of laboratory psychology is concerned with the study of mind
behavior using a positivistic reductionist methodology. The questions mustTo
strictly conform to what can be learned from controlled experimentation.
McCourt (2001), the soul is as extinct as a dry riverbed. Its origins aremedieval
traced from Aristotle to Descartes. Afterwards, the soul becomes a
concept, having no more contemporary validity than bodily humors or thelevel
ether of the celestial sphere.
This corresponds to the age of man in which the linguistics of myth has
been
lost.
Clinical psychology speaks the language of the age of heroes. At this
psychology asks three questions: What are we? Where do we come from? Whereand
are we going? When Kepler employed the scientific method of observation
calculation to prove the heliocentric solar system, he not only overthrewscience
Ptolemaic cosmology, but the Genesis creation myth as well. The new
of psychology created its own macrohistory giving humanity answers to thesought
basic riddles of life. Freud's Oedipus theory or Heidegger's Dasein are
myths that organize the complex data of creation into a coherent narrative
form.
Folk psychology corresponds to the age of gods, using the language of
mystics and seers to help the individual move out of an ordinary mind into
the hieroglyphic modes of gods and angels. Unlike the scientists, who
willingly overthrew the religious world order, the shapers of folk
psychology, from Mary Baker Eddy to Ken Wilbur, were integrators who
to reconcile the scientific and spiritual world views.of
The separation of psychology into three streams is not merely a function
philosophical orientation. The relative merits of a pill, a couch or aIf
prayer as tools to treat mental health disorders can be argued in a lively
debate among peers. However, the waters of American laboratory psychology
do not run so deep because its proponents have won such a debate. It is
economics that dictates why only three percent of American Psychological
Association members identify as Humanistic Psychologists. Medications to
treat psychiatric illnesses generate $20 billion in annual sales revenue,
by
far the largest component of the entire pharmaceutical market (National
Institute for Health Care Management, 2002). As Thompson (1981) observes:
As the lie commonly agreed upon, history becomes the apology for whatever
class is in power .From the raising of children through the techniques of
behavioral modification in the elementary schools to the philosophical
indoctrination of students in graduate schools, a class of behavioral
scientists has positioned itself at the strategic places of power in our
secular society .Small wonder when these social scientists write history,
they write only a history of economics and technology (p. 247).
In addition to these three eras, Vico warned of a fourth age, the age of
chaos. This would be a transitional stage when civil society collapses
under the weight of greed and barbarism and the course of history spirals
back on itself towards a new age of gods.
There now is a great divide between the mechanists and the mystics. One
camp of psychology is caught up in visions of total control; the other is
caught up in spiritual visions.
In this age, the three streams have overflowed their banks and churned the
waters white with confusion. The experimentalist, who seeks solace from
existential angst by manipulating the molecules of the brain, cannot fully
escape from the dark night of the soul. The transpersonalist, who gains
serenity in Tibetan chanting, struggles with mounting credit card debts.
either 'speculating, intuiting and generalizing' or 'carefully controlledhis
observation and experimentation' could actually unravel the mystery of the
human mind, wouldn't psychologists by now have more fulfilling marriages
and
better adjusted children than bus drivers or actuaries? It is tempting to
believe that one stream is preferable to another, but it is the nature of
this age of chaos that it continually thwarts our attempts to stand on
solid
ground.
At its source, psychology is knowledge of the soul. Jung (1953), who spoke
the language of myth, cautioned against losing this original meaning,
"Learn
your theories as well as you can, but put them aside when you touch the
miracle of the living soul" (p.4).
Beaumont (Hellinger, Weber and Beaumont, 1998) uses a stream metaphor to
illustrate this point. He tells of a young man who sat by a river and
wondered to himself where it came from. After a long search uphill, he
found the very source of the main branch. Just as he began to celebrate
great discovery, it began to rain and tiny rivulets appeared. He followedstream
one these until he found its source. When he finally did, he renewed
celebrating until he saw droplets coming off a bird in a tree. He studied
the bird for a long time and finally declared its beak was where the
began. Once he got home he told the story of his journey and discoveryindividuation
again and again to a growing number of admirers. After awhile his story
grew so popular that he no longer had time to visit the river. An old man
who loved him recognized the danger and asked him where the rain comes
from.
The young man began setting a plan to measure the raindrops and follow the
clouds, but in realizing the futility of it all he became ashamed and
jumped
into the water. The old man thought, "That's a good answer, my son. Dive
in, feel the current, let the river carry you. It's longing to go home,
flowing to the source" (pp. xvi-xvii).
-----Original Message-----
From: ConstellationTalk@ yahoogroups. com
<mailto:Constellati onTalk%40yahoogr oups.com>
[mailto:ConstellationTalk@ yahoogroups. com
<mailto:Constellati onTalk%40yahoogr oups.com> ] On Behalf Of Deborah
Breesnee
Sent: Tuesday, January 20, 2009 8:12 PM
To: ConstellationTalk@ yahoogroups. com
<mailto:Constellati onTalk%40yahoogr oups.com>
Subject: Re: [ConstellationTalk] Sailing
Dear Franz, I am not familiar with Kampenhout, but perhaps you have
inspired
me to explore these connections. There is much to be said for
synchronicity!
Perhaps we will have more to discuss. Perhaps these words are just our
different ways of saying much the same things? And perhaps Sheldrake is
wise
to skirt the issues of the psycho-social dimensions of life experiences,
lol
On Tue, Jan 20, 2009 at 3:14 PM, Franz Kalab <franz@kalab.
<mailto:franz% ;<franz%25> 40kalab.nl> nl> wrote:
Interestingly I have listened to Sheldrake only a few weeks ago inPresence
Birmingham, after having studied his A New Science of Life and The
of the Past. For my taste he could have dwelled much more on the meaningof
his theory for the psycho-social dimension. An updated version of A New
Science of Life is to come out soon. I plan to carefully read it. I have
also read carefully C. G. Jung on transference and alchemy. I have an
understanding of the similarities between the concepts of archetypes and
morphic resonance.
C. G. Jung described alchemy's function for integration and
Itoto
those who practised it (like Newton J). The concept of morphic resonance
can
be compared to the concept of archetypes. In my experience, a field in a
constellation may be similar to and different from both. I regard
Shaldrake's field theory and Kampenhout's soul theory as possible frames
understand constellation work to some degree. During constellation days
Jung.experience much mutual love between participants. I could agree to call
constellation one possible cauldron among many to experience love.
I still liked you to tell more about your findings on Sheldrake and
combinesyahoogroups. com<Constellatio nTalk%40yahoogro ups.com>
Kind regards,
Franz
From: ConstellationTalk@ <mailto:Constellati onTalk%40yahoogr oups.com>
[mailto:Constellati onTalk@ ;<mailto:Constellati onTalk%40yahoogroups.com>
yahoogroups. com<Constellatio nTalk%40yahoogro ups.com>]
On Behalf Of Deborah Breesneeyahoogroups. com<Constellatio nTalk%40yahoogro ups.com>
Sent: Tuesday, January 20, 2009 7:45 PM
To: ConstellationTalk@ <mailto:Constellati onTalk%40yahoogr oups.com>
Subject: Re: [ConstellationTalk] Sailingour
I was exploring the work of Rupert Sheldrake and the concept of morphic
resonance (as an organizing field), as a reference to Jungs concept of a
unitary science in my dissertation on the archetype of sovereignty and
interconnectedness with all that is. As I have stood in the 'field' of aconnected
constellation, I was aware of information that I was not usually
to. My sense is that this 'cauldron' or field is the crucible of theI
alchemical forces - or the power of divine love?. Its been a while since
have talked about this so my response may not be very clear. It may bemore
of an intuition than anything but I do agree that the binding force is
indeed, Love. Or perhaps even Amore in the classic sense that it
maythe passion as well as the devotion of divine love.<mailto:franz% ;<franz%25> 40kalab.nl> nl<franz%40kalab. nl>
You are very kindly welcome Franz
On Tue, Jan 20, 2009 at 12:29 PM, Franz Kalab <franz@kalab.
<mailto:franz% ;<franz%25> 40kalab.nl <franz%2540kalab. nl>> > wrote:yahoogroups. com<Constellatio nTalk%40yahoogro ups.com>
Dear Deborah,list.
Thank you for your acknowledging and kind words to a newcomer on the
May I ask which correspondence you see between ´field´ and ´alchemy´?
I have not thought of that before.
Kind regards,
Franz
From: ConstellationTalk@ <mailto:Constellati onTalk%40yahoogr oups.com
<mailto:Constellati onTalk%40yahoogr oups.com< ConstellationTal
k%2540yahoogroup
s.com>
oups.com><ConstellationTalk% 40yahoogroups. com>
[mailto:Constellati onTalk@ ;<mailto:Constellati onTalk%40yahoogr
yahoogroups. com<Constellatio nTalk%40yahoogro ups.com>
<mailto:Constellati onTalk%40yahoogr oups.com< ConstellationTal
k%2540yahoogroup
s.com>
yahoogroups. com<Constellatio nTalk%40yahoogro ups.com><ConstellationTalk% 40yahoogroups. com>]
On Behalf Of Deborah Breesnee
Sent: Sunday, January 18, 2009 3:56 PM
To: ConstellationTalk@ <mailto:Constellati onTalk%40yahoogr oups.com>
<mailto:Constellati onTalk%40yahoogr oups.com< ConstellationTal
k%2540yahoogroup
s.com>
<mailto:franz% ;<franz%25> 40kalab.nl> nl<franz%40kalab. nl><ConstellationTalk% 40yahoogroups. com>
Subject: Re: [ConstellationTalk] Sailing
As in ancient times, the voice of Reason stands between the pillars of
Justice and Truth.
And the field is another name for Alchemy.
Nameste to you as well.
On Sat, Jan 17, 2009 at 4:53 PM, Franz Kalab <franz@kalab.
<mailto:franz% ;<franz%25> 40kalab.nl <franz%2540kalab. nl>><franz%40kalab. nl>
<franz%2540kalab. nl>> >
<mailto:franz% ;<franz%25> 40kalab.nl <franz%2540kalab. nl>
wrote:
Good evening to you all,
Which might just be a good morning to some. The Gandalfs among us
andnotwonder
what I mean when I wish you such with a smile...
Some of you I know and I like ´meeting´ you here again! Many I seem
andto
know. So, since I am new to the list and read along silently since alittle
while, it seems only fair to briefly introduce myself before saying
anything
else.
My name is Franz Kalab. I am a 56 year ´young´ Viennese, Austrian,
alive
and work in the Netherlands since 1990. I have studied and worked in
thefromvariety of areas, and received an M. A. in Social-Cultural Sciences
the
Free University in Amsterdam in 1999. Since 2001 I am divorced from
2002mother of our only and dear daughter. Since 2003 I am in a permanent
relationship again.
Also in 2001, reluctantly I took knowledge of systemic work. From
toDutch
2005 I exposed myself to the training at DHISC, the former German
butInstitute for Systemic Constellations, not to become a facilitator,
to
work on my own issues. However, since 2005 I facilitate in groups
Bernried,individually. Since 2006 I participate in the intensives in
stillatGermany. A little more about me and from whom I learned one can find
<http://en.wikipedia .org/wiki/ Systemic_ Constellations>www.kalab.nl.
Systemic <http://en.wikipedia
org/wiki/Systemic_ Constellations> work
is
topromising,
me now not again another ´gospel´. I regard it a beautiful and
but also developing and vulnerable discipline and method, which
waytodeserves to be carefully and thoroughly explored, theoretically and
practically, while already applied.
I liked to add to the current discourse that there may be many ways
misusefall
from a horse. That is, to be mistaken, to misunderstand, and to
a
waysdiscipline and method, to the end to harm oneself and another. A few
todescribed
fall off though may seem more common than others. Such have been
with various words and metaphors, all limited, more useful in one
everand
less in another. Probably none fits sufficiently and the art may
orbeme
to
discern and to grasp the content within an imperfect wrapping; which
requires ever to leave things open at least to some degree. So, let
org/wiki/Dogma> , ´eternal´ truth, stability,add
some more wrinkled paper onto flat and other screens.
A structural or momentary inclination to dogmatism
<http://en.wikipedia ;<http://en.wikipedia .org/wiki/ Dogma>
humansecurity,higher
rigidity, may tend to hold teachings, theories, structures, orders,
than the human being concerned, even so far as to ´sacrifice´ the
notbeing to keep the teaching conveniently ´pure´ and ´true´. What may
remainbe
cannot be. In theology, dogma has to be rewritten continually to
constellationmeaningful during time. If similar might be valid also for
willwork, for example for ´the orders of love´, what could that mean
theoretically and practically?
In systemic terms, for example, what we call ´order of love´ can and
be
at times handled like a dogma. Within the order, the ´right´ place
whatactstand
ofclient
a person could appear ´obvious´. However, it may be that neither the
nor his ´field´ allows it at the moment. The ´field´ just may not
voluntarily ´yield´. A facilitator could then force the client to
onhim
his or her ´proper´ position, to act ´properly´, like forcing her or
to
bow to a parent, and to say the ´proper´ words. If he does, just
systemicorg/wiki/Enthusiasm > , excitement, passion,will
he do and where will he come?
A structural or momentary inclination to enthusiasm
<http://en.wikipedia ;<http://en.wikipedia .org/wiki/ Enthusiasm>
ardour,trance
zeal, rapture, ecstasy, to the exceptional, unusual, mysterious,
impressionexperience, intuition and the like, may hold the subjective
ofthe
andthe moment higher than the human being concerned. What could be must
will be. Again in theology, visionaries, prophets, enthusiasts and
likepassing.
deserve room, yet their expression requires to be tested by time
meanIf
similar might be valid also for constellation work, what could that
to,theoretically and practically?
In systemic terms, for example, there may be almost no end and limit
what ´the field´ may ´show´ to a facilitator, and what a new
attemptsense,hopeapproach may promise for the future. Who could possibly even onlyconsider
questioning subjective experience and hope? The client may go along
onlookers.for
improvement and change, or may be only used to follow therapists and
counsellors, and so confirm what maybe better should be questioned.
Enthusiasm may even appear contagious for representatives and
mercifulness
Humanness, a quality of being humane, compassionateness, and
seem to be at stake in the former case and in the latter, common
sensibility, patience, discernment, an ability or at least an
mayto
see
a great distance, to remember and to make connections where there
´right´kissseem
to be none. How can righteousness (enforcement) and love (amnesty)
org/wiki/Wisdom>another happily? How to balance wisdom <
http://en.wikipedia ;<http://en.wikipedia .org/wiki/ Wisdom>
org/wiki/Sailing> . The passenger may be thebetween knowledge and compassion?
To me, constellation work is in a sense like sailing
<http://en.wikipedia ;<http://en.wikipedia .org/wiki/ Sailing>
client,for
the boat the very session we are in together and the harbour to sail
cliffs,the
answer to her or his desire or need. The ´given´ landscape´, its
islands, continents, bays, seas and their currents may be the
mixorders, known from tradition, literature, ´maps´, experience or a
nature,of
whichthem all and more. The ´field´ of a client may compare to the wind,
spacecan change even fast and dramatically. The constellation, set up in
and imagined within, may be like the sail, showing the wind´s
pathTacking#Beating>presence or absence, direction and strength. The captain can sail inalmost
every direction, except against the wind. Often enough the goal mayrequire
to advance against the wind and leave ´beating
<http://en.wikipedia ;<http://en.wikipedia .org/wiki/
org/wiki/Tacking# Beating> ´ as the only
possibility
left.
Sailing the way to the goal may be seen as following a ´natural´
org/wiki/Wu_ wei> ´effortless doing´ can beresulting from the forces present. Similar, in Wei Wu Wei
<http://en.wikipedia ;<http://en.wikipedia .org/wiki/ Wu_wei>
summer.conceived.
By the way, I fell through the exam for a sailing-license last
So,
I
will have to try it again.
Namaste!
Franz
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