Dear Donna,
I would imagine that there is a Global Position fro each hungry ghost and that
Bert's work sort of acts as a hungry ghost positioning device (HGPD). the
problem is that depending on our ow GP, we cant calilbrate the coordinates
unless we have left our own ego states. So the precise problem becomes how do
we as individuals and groups on planet earth do that? CGJung gave us the
direction of an answer..."only the shadow knows"..and then of course the
famous American scientist,Dr.B .Joel extrapolated upon it in his thesis The
Stranger (available on lyrics.com but not in microfische).
Enneapsychodramatics
Dr.Joseph M. Pirone 2018033080
On Friday, February 06, 2009, at 10:34AM, "donna joy" <aumpeace@xxxxxxx> wrote:
What about having the client draw ( or using an ingenious computer program)
the positions and fax it to ya?
To: ConstellationTalk@yahoogroups.comFrom: diane@WisdomHealing.comDate: Thu, 5
Feb 2009 18:54:29 -0700Subject: RE: [ConstellationTalk]
Rita,I've never heard of a phone constellation, but have done
distanceconstellations, as have other facilitators. That is, get all the info
youcan from her over the phone, and then do a constellation for her at
yournext workshop. You might ask her to meditate during the time you're
doingthe constellation. If you have a great memory, you can write her or call
herto tell her exactly what happened. I can't remember that well, so I use
arecorder and then transcribe the session and e-mail it. I ask the client
tocall me with feedback and questions after they've read it. Diane
Yankelevitzdiane@xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx-----Original
Message-----From:
ConstellationTalk@xxxxxxxxxxxxxxx[mailto:ConstellationTalk@xxxxxxxxxxxxxxx] On ;
Behalf Of Rita MartinoSent: Wednesday, February 04, 2009 2:41 PMTo:
ConstellationTalk@yahoogroups.comSubject: 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 aFacilitator/Practitioner in or near Kenai Alaska....which is 3 hours
fromAnchorage... I said I would see if I could gather any information and call
her. Can anyof you direct me further? Thank you in advance and blessings to
you. Rita Warm Regards,Rita Ann
Martinoawakeningfamilyconstellations.com________________________________From:
Franz Kalab <franz@xxxxxxxx>To: ConstellationTalk@yahoogroups.comSent:
Wednesday, February 4, 2009 1:46:29 PMSubject: [ConstellationTalk] Newton -
Fragmentation, Complexity, Integrationand Systemic WorkDear Dan,Today I come
back to your text triggered by ? Newton?. Thank you forsharing! Allow me
sharing further considerations about it. Like a sword toanother, so may a man
be to another. It will not be short, as it refers tono treat for MacDonald?s
either. J. R. R. Tolkien (cath.) and C. S. Lewis (angl.) voted for
re-enchanting theworld. Currently versions of their myths, ?The Lord Of The
Rings? and?Narnia?, have entered the cinemas and images of the masses.
Interpretationsmay be legion and keeping emotions high; which may depict
complexes andprojections involved. In particular Lewis treated the split
of/into scienceand mysticism and their reunion in his science fiction ?Ransom
Trilogy?;most clearly in ?That Hideous Strength?, which seems less known.
Where would you locate the languages Martin Buber employs, say in ?I AndThou?
on the one hand, and in ?Gog And Magog? on the other hand? It seems tome he
used different languages depending on what he treated and still serveswell for
an inspiring example. I propose integrating the development from gods via
heroes to man and theaccording languages, as far as an individual can, to
remain a contemporaryhuman. I mentioned already Van Peursen, who discerns the
magic from theontological from the current dynamic mode of being, observing
and intendingsimilar integration. Can I, after for example Jung, Neumann and
Hellinger,still responsibly live and work with less than the maximum
possibleconscious integration of the unconscious? It may only be functional to
employ any of the languages discerned by Vicoor another, be they three or
thirty. Less may simply turn out in regressionto forms of previous stages. In
his earliest experiment, Vatu Hiva, theNorwegian experimental archaeologist
Thor Heyerdahl concluded, ?there is noway back to nature?. One can regard this
as a philosophical and as apractical advice. It seems important to me for
systemic work, to be aware of approach andlanguage employed and not to confuse
the employed with ?reality?, whichalways 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 timealso know better how much I still do not
know and maybe never will. I could respond to the current state of complexity
and fragmentation, insubjective experience and in academic disciplines for
example, in variousways, of which many may just be reductionist. I mentioned
already?dogmatism? and ?enthusiasm? as maybe two common forms. Could I
renderconstellation work into forms or religious praxis when any of
suchunconsciously 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 ofQuote Jung (1953), who spoke the language of
myth, cautioned against losing thisoriginal meaning, ?Learn your theories as
well as you can, but put themaside when you touch the miracle of the living
soul? (p.4). End of QuoteIf 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 Imention only to avoid misunderstanding) , but also the language
of man, forexample when he digs eloquently into the ?Sprit in Fairy Tale?,
withoutleaving 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 aconstellation to deal with a client?s intra-personal issue,
withoutconfusing myself with a shaman and remembering from whom all I learned.
Or,as a representative, I can enter the mystic state of Simchat Torah,
withoutconfusing myself with a Chassid and remember on whom all I draw. Or, as
afacilitator I can set up the entire Dutch system of education as relevantfor
a particular school, without confusing myself with the Dutch minister
ofeducation and remember the organisation theorists and facilitators
thatinspire me. Does not the issue of power in and by constellation here
lookaround the corner, too? Is it maybe a taboo? Awareness and consciousness,
integration and individuation, balancingemotion 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 themost for my neighbour. And I still need
little to nothing of all of that,when I hold open the entrance for my
neighbour when he enters with hisshopping bags to friendly greet him. Finally
back to Newton?s alchemy. I thought Jung proposed that alchemistsunconsciously
dealt with alchemy for their process of individuation, usingalchemic concepts
to project their inner process onto an outer to accomplishthe inner. What a
concept of spiritual discipline, too. In the developmentof a person like
?Newton?, whose writings on alchemy I have not read, Icould perceive that he
had reached a dead end street with his achievementsas for his inner
development and saw in alchemy what he could not find inwhat he had achieved
before. As he had looked deeper and wider than somecontemporaries, he might
have known better the limitations of what he hadfound and thus maybe was even
more convinced of the possibilities ofalchemy? I think he had little economic
reason to turn lead into gold. Iwonder if some channelling in our days has a
similar function to alchemythen. 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 ;
CohenSent: Wednesday, January 21, 2009 3:40 AMTo: ConstellationTalk@
yahoogroups. comSubject: RE: [ConstellationTalk] SailingDear Franz and Deborah
? I have been a student of alchemy since my undergraduate days in the 1970s
atNorthwestern University. My professor, Betty Jo Teeter Dobbs, had been ahigh
school science teacher in a small town in rural Arkansas. In her late40s, she
was inspired to expand beyond the boundaries of her circumstancesand ended up
getting a Ph.D. in the History of Science at CambridgeUniversity. Her research
topic was Newton?s alchemical papers. Thesepapers had been removed from
Cambridge at the time of Newton?s death andhidden for two centuries. The great
economist John Maynard Keynesdiscovered 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 ofreason. He was the last of the magicians.? Dobbs was
the first graduatestudent to examine these papers in detail. My coursework
with her was basedon her research.As it applies to the study of
Constellations, the difference between alchemyand chemistry is that the former
is based on the concept that there are twoinextricable qualities of knowledge
of the universe: that which is revealedby God through divine revelation and
that which is obtained by observation.The latter assumes that subjective
knowledge is inherently illusory andunreliable. I have written on this topic
at length. So as not to overwhelmCT readers, I will paste a small portion of
text from one essay on thegeneral topic. This is a precursor to a discussion
about alchemy, fields,and Sheldrake. DanThere is no single history of
psychology [in the United States], but threeprominent streams, each with their
own lineages and epistemologies. Theseare Academic Laboratory Psychology,
Clinical Psychology, and FolkPsychology. The distinction of three streams
contrasts to a more unifiedhistoriography. The standard textbook (Schultz and
Schultz, 1992) notesthat modern psychology has tributaries that trace back to
Greek and Romanphilosophy. However they assert that psychology as an
independent formalfield of study did not emerge as a distinct entity until the
last quarter ofthe 19th century when ?speculating, intuiting and generalizing?
gave way tothe rigors of ?carefully controlled observation and experimentation
to studythe human mind? (p. 4). This application of precise and
objectivemethodologies, first developed in physics, chemistry and biology, has
led tothe development of tools and techniques that have refined ?not only
thequestions psychologists asked, but also the answers they obtained? (p.4).If
answers obtained are functions of questions asked, one can begin byexamining
the fundamental questions psychology seeks to address, or evenmore basically,
the language in which the question is spoken. Vico (2000),in his 18th century
opus New Science, delineates three archaic languagesthat correspond to the
three ages of history: the sacred language of the ageof gods, the symbolic
language of the age of heroes, and the vulgar languageof the age of men. Each
language structures the questions asked and answers received accordingto its
particular orientation. If we overlay the three streams onto Vico?smatrix we
can see they correspond to different ways of knowing. The stream of laboratory
psychology is concerned with the study of mind andbehavior using a
positivistic reductionist methodology. The questions muststrictly conform to
what can be learned from controlled experimentation. ToMcCourt (2001), the
soul is as extinct as a dry riverbed. Its origins aretraced from Aristotle to
Descartes. Afterwards, the soul becomes a medievalconcept, having no more
contemporary validity than bodily humors or theether of the celestial
sphere.This corresponds to the age of man in which the linguistics of myth has
beenlost. Clinical psychology speaks the language of the age of heroes. At
this levelpsychology asks three questions: What are we? Where do we come from?
Whereare we going? When Kepler employed the scientific method of observation
andcalculation to prove the heliocentric solar system, he not only
overthrewPtolemaic cosmology, but the Genesis creation myth as well. The new
scienceof psychology created its own macrohistory giving humanity answers to
thebasic riddles of life. Freud?s Oedipus theory or Heidegger?s Dasein
aremyths that organize the complex data of creation into a coherent
narrativeform. Folk psychology corresponds to the age of gods, using the
language ofmystics and seers to help the individual move out of an ordinary
mind intothe hieroglyphic modes of gods and angels. Unlike the scientists,
whowillingly overthrew the religious world order, the shapers of
folkpsychology, from Mary Baker Eddy to Ken Wilbur, were integrators who
soughtto reconcile the scientific and spiritual world views.The separation of
psychology into three streams is not merely a function ofphilosophical
orientation. The relative merits of a pill, a couch or aprayer as tools to
treat mental health disorders can be argued in a livelydebate among peers.
However, the waters of American laboratory psychologydo not run so deep
because its proponents have won such a debate. It iseconomics that dictates
why only three percent of American PsychologicalAssociation members identify
as Humanistic Psychologists. Medications totreat psychiatric illnesses
generate $20 billion in annual sales revenue, byfar the largest component of
the entire pharmaceutical market (NationalInstitute for Health Care
Management, 2002). As Thompson (1981) observes:As the lie commonly agreed
upon, history becomes the apology for whateverclass is in power?.From the
raising of children through the techniques ofbehavioral modification in the
elementary schools to the philosophicalindoctrination of students in graduate
schools, a class of behavioralscientists has positioned itself at the
strategic places of power in oursecular 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 ofchaos. This would be a transitional stage when civil society
collapsesunder the weight of greed and barbarism and the course of history
spiralsback on itself towards a new age of gods. There now is a great divide
between the mechanists and the mystics. Onecamp of psychology is caught up in
visions of total control; the other iscaught up in spiritual visions. In this
age, the three streams have overflowed their banks and churned thewaters white
with confusion. The experimentalist, who seeks solace fromexistential angst by
manipulating the molecules of the brain, cannot fullyescape from the dark
night of the soul. The transpersonalist, who gainsserenity in Tibetan
chanting, struggles with mounting credit card debts. Ifeither ?speculating,
intuiting and generalizing? or ?carefully controlledobservation and
experimentation? could actually unravel the mystery of thehuman mind, wouldn?t
psychologists by now have more fulfilling marriages andbetter adjusted
children than bus drivers or actuaries? It is tempting tobelieve that one
stream is preferable to another, but it is the nature ofthis age of chaos that
it continually thwarts our attempts to stand on solidground.At its source,
psychology is knowledge of the soul. Jung (1953), who spokethe language of
myth, cautioned against losing this original meaning, ?Learnyour theories as
well as you can, but put them aside when you touch themiracle of the living
soul? (p.4). Beaumont (Hellinger, Weber and Beaumont, 1998) uses a stream
metaphor toillustrate this point. He tells of a young man who sat by a river
andwondered to himself where it came from. After a long search uphill, hefound
the very source of the main branch. Just as he began to celebrate hisgreat
discovery, it began to rain and tiny rivulets appeared. He followedone these
until he found its source. When he finally did, he renewedcelebrating until he
saw droplets coming off a bird in a tree. He studiedthe bird for a long time
and finally declared its beak was where the streambegan. Once he got home he
told the story of his journey and discoveryagain and again to a growing number
of admirers. After awhile his storygrew so popular that he no longer had time
to visit the river. An old manwho 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 theclouds, but in realizing the futility of it all he
became ashamed and jumpedinto the water. The old man thought, ?That?s a good
answer, my son. Divein, 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
DeborahBreesneeSent: Tuesday, January 20, 2009 8:12 PMTo: ConstellationTalk@
yahoogroups. com<mailto:Constellati onTalk%40yahoogr oups.com> Subject: Re:
[ConstellationTalk] SailingDear Franz, I am not familiar with Kampenhout, but
perhaps you have inspiredme to explore these connections. There is much to be
said for synchronicity!Perhaps we will have more to discuss. Perhaps these
words are just ourdifferent ways of saying much the same things? And perhaps
Sheldrake is wiseto skirt the issues of the psycho-social dimensions of life
experiences, lolOn 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 in> Birmingham, after having
studied his A New Science of Life and ThePresence> 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 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 framesto> understand
constellation work to some degree. During constellation days I> 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:Constellati onTalk%40yahoogr ;
oups.com>yahoogroups. com<Constellatio nTalk%40yahoogro ups.com>>
[mailto:Constellati onTalk@ ;<mailto:Constellati onTalk%40yahoogr ;
oups.com>yahoogroups. com<Constellatio nTalk%40yahoogro ups.com>]> On Behalf
Of Deborah Breesnee> Sent: Tuesday, January 20, 2009 7:45 PM> To:
ConstellationTalk@ <mailto:Constellati onTalk%40yahoogr oups.com>yahoogroups.
com<Constellatio nTalk%40yahoogro ups.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
our> interconnectedness with all that is. As I have stood in the 'field' of a>
constellation, I was aware of information that I was not usually connected>
to. 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 I>
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 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> nl<franz%40kalab. nl>> <mailto:franz% 40kalab.nl ;<franz%2540kalab.
nl>> > wrote:>> > Dear Deborah,> >> > Thank you for your acknowledging and
kind words to a newcomer on the> list.> >> > 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>yahoogroups. com<Constellatio
nTalk%40yahoogro ups.com>><mailto:Constellati onTalk%40yahoogr oups.com<
ConstellationTalk%2540yahoogroups.com>> >> <ConstellationTalk% 40yahoogroups.
com>> > [mailto:Constellati onTalk@ ;<mailto:Constellati ;
onTalk%40yahoogroups.com>yahoogroups. com<Constellatio nTalk%40yahoogro
ups.com>><mailto:Constellati onTalk%40yahoogr oups.com<
ConstellationTalk%2540yahoogroups.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>yahoogroups. com<Constellatio nTalk%40yahoogro
ups.com>><mailto:Constellati onTalk%40yahoogr oups.com<
ConstellationTalk%2540yahoogroups.com>> >> <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> nl<franz%40kalab. nl>> <mailto:franz% 40kalab.nl ;<franz%2540kalab.
nl>> <franz%40kalab. nl>>> > <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 seemnot> > to> > >
know. So, since I am new to the list and read along silently since a> >
little> > > 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, and> > live> > > and work in the Netherlands
since 1990. I have studied and worked in a> > > variety of areas, and received
an M. A. in Social-Cultural Sciences> from> > > the> > > Free University in
Amsterdam in 1999. Since 2001 I am divorced fromthe> > > mother of our only
and dear daughter. Since 2003 I am in a permanent> > > relationship again.> >
to> > > 2005 I exposed myself to the training at DHISC, the formerAlso in 2001, reluctantly I took knowledge of systemic work. From 2002>
GermanDutch> > > Institute for Systemic Constellations, not to become a
facilitator,but> > to> > > 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 findat> > > www.kalab.nl.> > >> > > Systemic
<http://en.wikipedia<http://en.wikipedia .org/wiki/ Systemic_ ;
Constellations>org/wiki/Systemic_ Constellations> work> is> > to> > > me now
not again another ?gospel?. I regard it a beautiful and> promising,> > > 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 to> > fall> > > from a horse. That is,
to be mistaken, to misunderstand, and to misuse> a> > > discipline and method,
to the end to harm oneself and another. A few> ways> > > to> > > fall off
though may seem more common than others. Such have been> > described> > > with
various words and metaphors, all limited, more useful in one way> and> > >
less in another. Probably none fits sufficiently and the art may ever> be> >
to> > > discern and to grasp the content within an imperfect wrapping; which>
add> > > some more wrinkled paper onto flat and other screens.> > >> > > Arequires ever to leave things open at least to some degree. So, let me> >
structural or momentary inclination to dogmatism> > > <http://en.wikipedia ;
<http://en.wikipedia .org/wiki/ Dogma>org/wiki/Dogma> , ?eternal? truth,
stability,> > > security,> > > rigidity, may tend to hold teachings, theories,
structures, orders,> > higher> > > than the human being concerned, even so far
as to ?sacrifice? thehuman> > > being to keep the teaching conveniently ?pure?
and ?true?. What maynot> > be> > > cannot be. In theology, dogma has to be
rewritten continually toremain> > > meaningful during time. If similar might
be valid also for> constellation> > > work, 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> will> > >
be> > > at times handled like a dogma. Within the order, the ?right? place or>
act> > > of> > > a person could appear ?obvious?. However, it may be that
neither the> > client> > > nor his ?field? allows it at the moment. The
?field? just may not> > > voluntarily ?yield?. A facilitator could then force
the client tostand> > on> > > his or her ?proper? position, to act ?properly?,
like forcing her or> him> > to> > > bow to a parent, and to say the ?proper?
words. If he does, just what> > will> > > he do and where will he come?> > >>
<http://en.wikipedia ;<http://en.wikipedia .org/wiki/ ;A structural or momentary inclination to enthusiasm> > >
Enthusiasm>org/wiki/Enthusiasm > , excitement, passion,> ardour,> > > zeal,
rapture, ecstasy, to the exceptional, unusual, mysterious,trance> > >
experience, intuition and the like, may hold the subjective impression> of> >
the moment higher than the human being concerned. What could be must> and> >like> > > deserve room, yet their expression requires to be tested by time>
will be. Again in theology, visionaries, prophets, enthusiasts and the> >
passing.> > > If> > > similar might be valid also for constellation work, what
could that> mean> > > theoretically and practically?> > >> > > In systemic
terms, for example, there may be almost no end and limit> to,> > > what ?the
field? may ?show? to a facilitator, and what a new systemic> > > approach may
promise for the future. Who could possibly even only> > consider> > >
questioning subjective experience and hope? The client may go along> hope> > >
for> > > improvement and change, or may be only used to follow therapists and>
Enthusiasm may even appear contagious for representatives and> onlookers.> >counsellors, and so confirm what maybe better should be questioned.> > >
mercifulness> > > seem to be at stake in the former case and in the latter,Humanness, a quality of being humane, compassionateness, and>
commonsense,> > > sensibility, patience, discernment, an ability or at least
an attempt> to> > > see> > > a great distance, to remember and to make
connections where there may> > seem> > > to be none. How can righteousness
(enforcement) and love (amnesty)kiss> > > another happily? How to balance
wisdom <> > > http://en.wikipedia ;<http://en.wikipedia .org/wiki/ ;
Wisdom>org/wiki/Wisdom>> > > between knowledge and compassion?> > >> > > To
me, constellation work is in a sense like sailing> > > <http://en.wikipedia ;
<http://en.wikipedia .org/wiki/ Sailing>org/wiki/Sailing> . The passenger may
be the> > client,> > > the boat the very session we are in together and the
harbour to sail> for> > > the> > > answer to her or his desire or need. The
?given? landscape?, its> cliffs,> > > islands, continents, bays, seas and
their currents may be the ?right?> > > orders, known from tradition,
literature, ?maps?, experience or a mix> of> > > them all and more. The
?field? of a client may compare to the wind,> which> > > can change even fast
and dramatically. The constellation, set up in> space> > > and imagined
within, may be like the sail, showing the wind?s nature,> > > presence or
absence, direction and strength. The captain can sail in> > almost> > > every
direction, except against the wind. Often enough the goal may> > require> > >
to advance against the wind and leave ?beating> > > <http://en.wikipedia ;
<http://en.wikipedia .org/wiki/ Tacking#Beating>org/wiki/Tacking# Beating> ?
as the only> 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>org/wiki/Wu_ wei> ?effortless doing? can be> > conceived.> >
summer.> > So,> > > I> > > will have to try it again.> > >> > > Namaste!> > >>By the way, I fell through the exam for a sailing-license last
[Non-text portions of this message have been removed]> >> >> >>> [Non-textFranz> > >> > > [Non-text portions of this message have been removed]> >
[Non-text portions of this message have been removed]> >> >
portions of this message have been removed]>> [Non-text portions of this
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