Hey there Max, thanks for sharing your experience and perception of the
relation to that aspect of the field and that level of our non- egoic
identification that is present in this form of Spiritual Holding and Being Held
.
Perhaps we might ponder the degree of that very identification within
ourselves with the elements of what the Kabbalah refers to as the Yetziraic and
being bathed in another realm,perhaps that of the Binaic.... less abstractly
"Blesed are the pure of heart for they shall see G.D"
On Wednesday, January 10, 2007, at 03:30PM, "Max Dauskardt"
<max@xxxxxxxxxxxxxxxx> wrote:
Since before the Reit im Winkel birthday event which was to present Bert
Hellinger?s further development of family constellations I had been
wondering what does it really mean ?spiritual family-constellating?
(geistiges Familien-Stellen).
Watching Bert do it on stage in Bavaria did not fully reveal the essence to me.
However over the last couple of weeks with sufficient time I found the
answer going over the handout all the participants received at the start of
the meeting.
For me this handout turned out to be the true birthday gift of Bert?s.
On 21 dense pages I discovered what spiritual constellating is:
It is not so much what one sees happening during a ?spiritual family
constellation? but what goes on inside the constellator.
Sometimes between the lines at times quite overtly Bert points out what is
expected of a constell(ation facilit)ator.
He added to his long known concept of the personal and the collective
conscience the ?spiritual conscience? and reveals the awareness of which is
prerequisite for the constellator to conduct spiritual constellations and
I dare say constellations at all.
Bert comes only close to giving a clear definition of the spiritual
conscience, the reader is required to discover it for oneself.
One cue is in the sentence:
?the spiritual conscience leads us beyond those boundaries? (p 14)
-the boundaries created by both the personal and the collective conscience
manifesting the extent/ reach of their love (?Reichweite ihrer Liebe',
(p 15)).
He does describe the effect of a ?good spiritual conscience?: ?most of all
we feel calm and without worries, we know our next step and we have the
power to take that step? (p 13).
A ?bad spiritual conscience? we get: ?when we stray from the Love of the
Spirit. For example when we exclude someone from our attentive care
(Zuwendung = turning towards) and our well-wishing benevolence
(Wohlwollen). That moment we lose the harmony with the movement of the
spirit.? (p 13)
?How do we feel the bad spiritual conscience? We feel it as restlessness, as
a mental block, as having lost our bearings; we do not know what we could
possibly do and we feel powerless.? (p 13)
?We lose the connection to the movements of the spirit when we allow own
intentions, e.g. the intention to help someone, or own fear of what might
come to light to enter the process ? (p 16)
Bert gives practical hints, e.g. to watch:
?..the movements of the representatives are ?in spiritual constellations-
very slow. As soon as someone moves fast that one is moved by an intention
and is no longer in harmony with the movements of the spirit.? (p 16);
he emphasizes the responsibility of the constellator (Leiter = conductor) :
?in working thus the constellator can in no way leave everything to the
movements of the representatives?
?prerequisite for family constellating in harmony with the movements of the
spirit is that especially the constellator remains in harmony with these
movements; which means he most of all is turned towards everyone with the
same love that reaches beyond the boundaries of distinction between good and
evil. ...
he strays from that love for example if he inwardly blames someone for a
certain event or if he feels pity for someone suffering...? (p 17)
These few excerpts from the handout may serve to explain my view that
through it Bert has given the ?state of the art? manual for the
constellator?s stance.
What a legacy.
Max
