Dear Dan,
Thank you for the image. It keeps returning, enriching my sense of
connectedness.
They Swim
They swim at the shores
of Nethanya and Gaza
Benin and Fire land
Vancouver and Luzon...
They stand in the sea
Under sky, all embracing
from whence came
from where still comes...
Dad, do you know what is
On the other side?
A daughter and her father
Asking who, and waving...
They swim the fields
Of humanity and people
Faith, family and self
Where they reside
Thank you Dan!
Franz
From: ConstellationTalk@xxxxxxxxxxxxxxx
[mailto:ConstellationTalk@xxxxxxxxxxxxxxx] On Behalf Of Dan Booth Cohen
Sent: Wednesday, January 21, 2009 9:01 PM
To: ConstellationTalk@xxxxxxxxxxxxxxx
Subject: RE: [ConstellationTalk] Swimming
Joe and all, Here is a photograph of me and daughter Rosalie venturing into
a churning ocean. It captures a father-daughter dynamic that is essential to
my work as a facilitator. www.HiddenSolution.com/images/ocean.jpg.
Dan
-----Original Message-----
From: ConstellationTalk@xxxxxxxxxxxxxxx
<mailto:ConstellationTalk%40yahoogroups.com>
[mailto:ConstellationTalk@xxxxxxxxxxxxxxx
<mailto:ConstellationTalk%40yahoogroups.com> ] On Behalf Of drjmpirone
Sent: Wednesday, January 21, 2009 10:36 AM
To: ConstellationTalk@xxxxxxxxxxxxxxx
<mailto:ConstellationTalk%40yahoogroups.com>
Subject: RE: [ConstellationTalk] Sailing
Dear Dan and all,
This puts it a little better...============================
Something about the Wind
By Sidney Hall Jr.
There's something about the wind coming off
the ocean, the waves washing the rocks
that makes a person who is quickly annoyed
by cigarette smoke and men
putting nails into roofs
forgetful and unconcerned.
If you are easily disturbed
you need to get an ocean.
Enneapsychodramatics
Dr.Joseph M. Pirone 2018033080
On Tuesday, January 20, 2009, at 09:39PM, "Dan Booth Cohen" <danbcohen@rcn.
<mailto:danbcohen%40rcn.com> com> wrote:
Dear Franz and Deborah at
I have been a student of alchemy since my undergraduate days in the 1970s
Northwestern University. My professor, Betty Jo Teeter Dobbs, had been aalchemy
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 Newtons alchemical papers. These
papers had been removed from Cambridge at the time of Newtons death and
hidden for two centuries. The great economist John Maynard Keynes
discovered them. After examining these documents over a period of 10 years,
Keynes made his famous claim that Newton was not the first of the age of
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 based
on her research.
As it applies to the study of Constellations, the difference between
and chemistry is that the former is based on the concept that there are twoof
inextricable qualities of knowledge of the universe: that which is revealed
by God through divine revelation and that which is obtained by observation.
The latter assumes that subjective knowledge is inherently illusory and
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
the 19th century when speculating, intuiting and generalizing gave way tostudy
the rigors of carefully controlled observation and experimentation to
the human mind (p. 4). This application of precise and objectiveto
methodologies, first developed in physics, chemistry and biology, has led
the development of tools and techniques that have refined not only theage
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
of gods, the symbolic language of the age of heroes, and the vulgarlanguage
of the age of men.been
Each language structures the questions asked and answers received according
to its particular orientation. If we overlay the three streams onto Vicos
matrix we can see they correspond to different ways of knowing.
The stream of laboratory psychology is concerned with the study of mind and
behavior using a positivistic reductionist methodology. The questions must
strictly conform to what can be learned from controlled experimentation. To
McCourt (2001), the soul is as extinct as a dry riverbed. Its origins are
traced from Aristotle to Descartes. Afterwards, the soul becomes a medieval
concept, having no more contemporary validity than bodily humors or the
ether of the celestial sphere.
This corresponds to the age of man in which the linguistics of myth has
lost.by
Clinical psychology speaks the language of the age of heroes. At this level
psychology asks three questions: What are we? Where do we come from? Where
are we going? When Kepler employed the scientific method of observation and
calculation to prove the heliocentric solar system, he not only overthrew
Ptolemaic cosmology, but the Genesis creation myth as well. The new science
of psychology created its own macrohistory giving humanity answers to the
basic riddles of life. Freuds Oedipus theory or Heideggers 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 sought
to reconcile the scientific and spiritual world views.
The separation of psychology into three streams is not merely a function of
philosophical orientation. The relative merits of a pill, a couch or a
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,
far the largest component of the entire pharmaceutical market (Nationaland
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. If
either speculating, intuiting and generalizing or carefully controlled
observation and experimentation could actually unravel the mystery of the
human mind, wouldnt psychologists by now have more fulfilling marriages
better adjusted children than bus drivers or actuaries? It is tempting tosolid
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
ground.Learn
At its source, psychology is knowledge of the soul. Jung (1953), who spoke
the language of myth, cautioned against losing this original meaning,
your theories as well as you can, but put them aside when you touch thefrom.
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 his
great discovery, it began to rain and tiny rivulets appeared. He followed
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 stream
began. Once he got home he told the story of his journey and discovery
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
The young man began setting a plan to measure the raindrops and follow thejumped
clouds, but in realizing the futility of it all he became ashamed and
into the water. The old man thought, Thats a good answer, my son. Diveyahoogroups.com
in, feel the current, let the river carry you. Its longing to go home,
flowing to the source (pp. xvi-xvii).
-----Original Message-----
From: ConstellationTalk@ <mailto:ConstellationTalk%40yahoogroups.com>
[mailto:ConstellationTalk@ ;<mailto:ConstellationTalk%40yahoogroups.com>yahoogroups.com] On Behalf Of Deborah Breesnee
Sent: Tuesday, January 20, 2009 8:12 PMyahoogroups.com
To: ConstellationTalk@ <mailto:ConstellationTalk%40yahoogroups.com>
Subject: Re: [ConstellationTalk] Sailinginspired
Dear Franz, I am not familiar with Kampenhout, but perhaps you have
me to explore these connections. There is much to be said forsynchronicity!
Perhaps we will have more to discuss. Perhaps these words are just ourwise
different ways of saying much the same things? And perhaps Sheldrake is
to skirt the issues of the psycho-social dimensions of life experiences,lol
our
On Tue, Jan 20, 2009 at 3:14 PM, Franz Kalab <franz@kalab.
<mailto:franz%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 Newto
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 individuation
to
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 Iyahoogroups.com<ConstellationTalk%40yahoogroups.com>
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 Jung.
Kind regards,
Franz
From: ConstellationTalk@ <mailto:ConstellationTalk%40yahoogroups.com>
[mailto:ConstellationTalk@ ;<mailto:ConstellationTalk%40yahoogroups.com>yahoogroups.com<ConstellationTalk%40yahoogroups.com>]
On Behalf Of Deborah Breesneeyahoogroups.com<ConstellationTalk%40yahoogroups.com>
Sent: Tuesday, January 20, 2009 7:45 PM
To: ConstellationTalk@ <mailto:ConstellationTalk%40yahoogroups.com>
Subject: Re: [ConstellationTalk] Sailing
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
connectedinterconnectedness with all that is. As I have stood in the 'field' of a
constellation, I was aware of information that I was not usually
Ito. My sense is that this 'cauldron' or field is the crucible of the
alchemical forces - or the power of divine love?. Its been a while since
phave 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<mailto:franz%40kalab.nl> nl<franz%40kalab.nl>
indeed, Love. Or perhaps even Amore in the classic sense that it combines
the passion as well as the devotion of divine love.
You are very kindly welcome Franz
On Tue, Jan 20, 2009 at 12:29 PM, Franz Kalab <franz@kalab.
<mailto:franz%40kalab.nl ;<franz%2540kalab.nl>> > wrote:yahoogroups.com<ConstellationTalk%40yahoogroups.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:ConstellationTalk%40yahoogroups.com>
<mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogrou
s.com>p
yahoogroups.com<ConstellationTalk%40yahoogroups.com><ConstellationTalk%40yahoogroups.com>
[mailto:ConstellationTalk@ ;<mailto:ConstellationTalk%40yahoogroups.com>
<mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogrou
s.com>p
yahoogroups.com<ConstellationTalk%40yahoogroups.com><ConstellationTalk%40yahoogroups.com>]
On Behalf Of Deborah Breesnee
Sent: Sunday, January 18, 2009 3:56 PM
To: ConstellationTalk@ <mailto:ConstellationTalk%40yahoogroups.com>
<mailto:ConstellationTalk%40yahoogroups.com<ConstellationTalk%2540yahoogrou
s.com>and
<mailto:franz%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%40kalab.nl ;<franz%2540kalab.nl>> <franz%40kalab.nl>not
<mailto:franz%40kalab.nl ;<franz%2540kalab.nl> <franz%2540kalab.nl>> >wrote:
Good evening to you all,
Which might just be a good morning to some. The Gandalfs among us may
wonder
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
to
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
2002thefromvariety of areas, and received an M. A. in Social-Cultural Sciences
the
Free University in Amsterdam in 1999. Since 2001 I am divorced from
mother 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
org/wiki/Systemic_Constellations>toDutch
2005 I exposed myself to the training at DHISC, the former German
butInstitute for Systemic Constellations, not to become a facilitator,
atto
work on my own issues. However, since 2005 I facilitate in groups and
individually. Since 2006 I participate in the intensives in Bernried,
Germany. A little more about me and from whom I learned one can find
<http://en.wikipedia ;<http://en.wikipedia.org/wiki/Systemic_Constellations>www.kalab.nl.
Systemic <http://en.wikipedia
.org/wiki/Systemic_Constellations> workto
is
topromising,
me now not again another ´gospel´. I regard it a beautiful and
but also developing and vulnerable discipline and method, which still
deserves 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
mea
waysdiscipline and method, to the end to harm oneself and another. A few
andtodescribed
fall off though may seem more common than others. Such have been
with various words and metaphors, all limited, more useful in one way
beless in another. Probably none fits sufficiently and the art may ever
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
<http://en.wikipedia.org/wiki/Dogma> .org/wiki/Dogma>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> , ´eternal´ truth, stability,<http://en.wikipedia.org/wiki/Enthusiasm> .org/wiki/Enthusiasm>
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
standconstellationmeaningful 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
actbe
at times handled like a dogma. Within the order, the ´right´ place or
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 whatwill
he do and where will he come?
A structural or momentary inclination to enthusiasm
<http://en.wikipedia ;<http://en.wikipedia
.org/wiki/Enthusiasm> , excitement, passion,impression
ardour,trance
zeal, rapture, ecstasy, to the exceptional, unusual, mysterious,
experience, intuition and the like, may hold the subjective
theof
andthe moment higher than the human being concerned. What could be must
will be. Again in theology, visionaries, prophets, enthusiasts and
<http://en.wikipedia.org/wiki/Wisdom> .org/wiki/Wisdom>sense,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
hopewhat ´the field´ may ´show´ to a facilitator, and what a new systemicconsider
approach may promise for the future. Who could possibly even only
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
kisstosensibility, patience, discernment, an ability or at least an attempt
seeseem
a great distance, to remember and to make connections where there may
to be none. How can righteousness (enforcement) and love (amnesty)
another happily? How to balance wisdom <
http://en.wikipedia ;<http://en.wikipedia
.org/wiki/Wisdom><http://en.wikipedia.org/wiki/Sailing> .org/wiki/Sailing>
between knowledge and compassion?
To me, constellation work is in a sense like sailing
<http://en.wikipedia ;<http://en.wikipedia
.org/wiki/Sailing> . The passenger may be the<http://en.wikipedia.org/wiki/Tacking#Beating> org/wiki/Tacking#Beating>
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
ofislands, continents, bays, seas and their currents may be the ´right´
orders, known from tradition, literature, ´maps´, experience or a mix
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 nature,almost
presence or absence, direction and strength. The captain can sail in
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/Tacking#Beating> ´ as the only<http://en.wikipedia.org/wiki/Wu_wei> .org/wiki/Wu_wei>
possibility
left.
Sailing the way to the goal may be seen as following a ´natural´ path
resulting from the forces present. Similar, in Wei Wu Wei
<http://en.wikipedia ;<http://en.wikipedia
.org/wiki/Wu_wei> ´effortless doing´ can besummer.
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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