Let me start with an example from a recent family constellation. I
will then explain more in detail what a family constellation is. Joseph,
a man in his beginning sixties was suffering for many years of rheumatoid
arthritis in his hands with painful deformations of the finger joints.
By means of a constellation, Joseph wanted to understand better the
meaning and the message of this disease. So he chose from the seminar
group representatives for himself and for his rheumatoid hands and set
them up in the room according to his feelings and his intuition.
The representative of the disease found his place on the left side
in front of the client. In the beginning there was no speaking, just
spontaneous very slow and gentle movements which eventually led the
disease (or rather its representative) very close to the client tenderly
cuddling up his back to him. The client’s representative finally
held the disease like a little child and the disease felt blissful when
hearing the breath of the client.
The image of a parent caring for his little child inspired me to ask
the client whether earlier in his life he had lost a child, and after
some hesitation the client reported of two aborted children many years
ago. So he found representatives for the aborted children and placed
them in front of him, the client’s representative. Both children
and client were sad and could not look at each other. Meanwhile the
disease had moved behind the client and started very gently and carefully
to take the client’s hands moving them tenderly towards the children’s
faces. Now the client himself took the place of his representative and
the disease behind him directed his almost crippled rheumatoid hands
caressingly towards his little children in front of him.
Both the client and his two children started to cry and to look at
each other, and it seemed as if hearts frozen for a very long time slowly
started to melt. When this happened the disease slowly started to withdraw
into the background. All this happened in a very delicate silence. At
the end, the client looked thoughtfully at his rheumatoid hands which
in the past he had so often considered as hostile to him, and carefully
he said to them, “Thank you for reminding me.”
This example contains some of the essential experiences and messages
drawn from constellation work. Guilt - as experienced in abortion or
in injuries inflicted on others – automatically and blindly leads
to the need and pressure to pay and to atone for it, whether we perceive
that need consciously or not and regardless of our ideas or ideology
to justify our action. Blind atonement always demands some kind of self-restrictive
and often even self-destructive action as if we said to ourselves “I
want to become like you whom I have harmed” which for example
can lead to diseases or fosters their development.
What we observe in constellation work is the possibility to transform
guilt into a particular compassionate strength so that the guilty person,
the perpetrator develops caring heart qualities and a special determination
to support life, qualities which he did not have to the same degree
before the harmful action and which are the result of the committed
guilt and its transformation.
This is perhaps what our great German mystic master Eckhart was pointing
to when he said, “If Jesus is approaching you in a huge gloriole
of light, he is the tempter. If he comes out of the very dark, he is
the Christ.” You may check:
if you sit next to a person who makes you really feel comfortable,
relaxed and accepted, you may well sit next to a guilty person; a
person who has no reason to feel better or superior but compassionate
with those who are in difficulties or who have failed. Whereas a person
who successfully avoided to become guilty, a “real good person”,
who managed to do nothing wrong, may well be surrounded by an aura
of narrowness, control, kind of a sour-milk-atmosphere.
Now, the example given at the beginning reminds us that our body is
a truly transpersonal organ in the sense that it connects us not only
to our nearest and dearest but also – as we will see a little
later - to many other if not all beings by representing their presence
and their essence in the well-being of our organs or in their suffering
respectively.
I have called constellations “knowing fields” not the least
because of our “knowing bodies” and their capacity to express
a denied or forgotten truth, which may unlock surprising new perspectives.
Now, let me explain more in detail: What is a family constellation?
Often without providing any prior information a questioner sets up
a person from the seminar group as mother or father, as a colleague,
as his or her own heart, as the Japanese soldier who saved his father’s
life, as his native country, his faith or as the strangely dressed old
woman in his dream of the last night. Virtually any element, any being
or any process with an impact on the person and his family or group
can be represented by a person. The representative “knows”
in his or her bodily experience, in her emotions and in her emerging
images and thoughts the inner condition of the represented person or
element – very often in a surprisingly accurate and meaningful
way.
This process is simple and – however dramatic it may be occasionally
– it is as natural as breathing. We call this process “representative
perception”. Representative perception does not require any professional
knowledge, no special training nor a specially evolved intellectual,
psychological or spiritual state. There are no experts for representative
perception, but we do have the possibility to familiarize ourselves
with this mode of perception so that it can appear with a certain ease
and suppleness offering itself, as it were, with a gentle smile.
Constellations do remind us of the fact that without any effort we
may become for each other a medium of experiences we do not know of
through conventional information. We become receptive of a special sense
organ, which mediates representative perception, just like the eye mediates
seeing. This sense organ disposes of a rich variety of functions in
order to provide our participative knowledge of the condition and of
the experience of other human beings and of virtually every thing. In
the first place it uses our “knowing body” in its rich perceptual
capacities; furthermore it uses our feelings and emotions and our capacity
to imagination and fantasy; and finally it uses our mental processes
particularly our thinking.
Representative perception is non-local i.e., its action is not limited
to spatial closeness of the persons involved: it is independent of the
distance of those perceived. And representative perception is trans-temporal
i.e., it includes events reaching far back in time and into future potentialities.
And it includes the deceased persons i.e., relatives we know of or people
who we never met or never heard of, who were deeply influential for
the survival and well-being of our family and who’s life and fate,
even way back over several generations, was crucial for us to be here
today.
Representative perception thus reminds us that in addition to our linear
experience of time we also live in a timeless space or in an all-times
space – frequently unfolding in a family constellation as a quality
of undoubted immediacy, simple now-ness and pure such-ness.
In the following I would like to speak about two particularly challenging
transpersonal qualities of family constellations, radical inclusiveness
and dealing with evil.
Radical inclusiveness
Constellations are useful to remind us of the ever-new and ever newly
forgotten experience that we fail in our attempt to exclude what we
call evil. Both as individuals and as families, communities and religious,
ethnic or political groups we follow the reflex to keep the strange,
the unknown, the frightening and threatening away of our consciousness,
whether it comes from within ourselves or from an outer source. And
it is only a question of time that we have to recognize the natural
law – according to Freud’s “return of the repressed”
- that we become what we reject.
We ourselves, and the systems we are part of are extremely inclusive.
When we reject and exclude our violent and alcoholic grandfather, the
systemic conscience of completeness and inclusiveness – one of
the systemic natural laws – takes care of grandfather’s
belonging to the system by unconsciously forcing a son, a grandchild
or great-grandchild to fail, to become violent or alcoholic like grandfather.
When a chronic schizophrenic aunt spends her life in a mental sanitarium
while she seems strange and weird to her relatives and is shunned and
forgotten by them, she will be re-membered, i.e., made a member of the
system again, by another member of the family. For example a niece,
perhaps without any knowledge of the aunt’s existence, may become
a peculiar, bizarre and solitary person caught repeatedly in feelings
of de-realisation and loneliness like her aunt. We call this literally
trans-personal process “dark belonging” or “dark loyalty”,
“dark inclusiveness” or also “dark love”, because
it is blind, unconscious and often extremely painful in its consequences.
The only response to the radical inclusiveness of our systems and of
life in general is to practice ourselves consciously the same inclusiveness
which means the very rewarding effort to award everybody and everything
its rightful existence, its space and its belonging. That is certainly
not easy, and it means an ongoing struggle and ongoing warm-hearted
mindfulness.
And there are beautiful surprises waiting for us, like in myths and
fairy tales, when the annoying, the bad, the revolting and disgusting,
the creatures of the dark and the horrifying transform into the most
important sources of insight, support and compassion for us –
once they are really looked at and included into our life.
Thus family constellations are an extremely useful transpersonal education
to care not only for the victims of damaging events but to turn also
explicitly to those who in our everyday understanding have failed, are
guilty, bad, evil, violent, abusing, hateful or mean.
Dealing with evil in constellation work
It is a crucial issue in constellation work to find ways of dealing
with evil in our personal lives, in our families, and communities. To
comment on that issue here is the challenging story called of “Satan”
by Kahlil Gibran, a story which some of you may know.
Father Samaan was well known in North Lebanon and most appreciated
even in the remotest villages for his untiring preaching and curing
people from the spiritual disease of sin, and saving them from the horrible
trap of Satan. He waged constant war with Satan. The story tells how
Father Samaan on his way through a lonely valley finds a deadly wounded
stranger who turns out to be Satan. Satan had been hit in an encounter
with archangel Michael and his invincible sword. Being thrown to the
ground he feigned to have been slain which saved his life from Michael’s
infallible all-sin-destroying strokes.
When Father Samaan first heard Satan’s name he trembled and cried
out “God has often shown me your hellish image and justly caused
me to hate you; cursed be you for evermore! The mangled lamb must be
destroyed by the shepherd lest he will infect the other lambs!”
But Satan in the process of dying asks him to listen for a few moments
and to bear the following in mind: “You are cursing me in the
hour of my defeat, even though I was, and I still am, the source of
your tranquillity and happines .. because you live and prosper in the
shadow of my being.
You have adopted my existence as an excuse and weapon for your career,
and you employ my name in justification of your deeds. … Do you
not realize that you will starve to death if I were to die? What would
you do tomorrow if you allowed me to die today? What vocation would
you pursue if my name disappeared? For decades you have been roaming
these villages and warning the people against falling into my hands.
They have bought your advice with their poor dinars ... What would they
buy from you tomorrow, if they discovered that their wicked enemy no
longer existed? Your occupation would die with me, for the people would
be safe from sin. As a clergyman, do you not realize that Satan’s
existence alone has created his enemy, the Church?”
These words set Father Samaan thinking and he listened reluctantly
but attentively when Satan continued: “In Babylon the people bowed
seven times in worshipping before a priest who fought me with his chanting
…
In Ephesus … they offered their children’s lives in sacrifice
to my opponents. In Jerusalem and Rome, they placed their lives in the
hands of those who claimed they hated me and fought me with all their
might. … I am the courage that creates resolution in man. I am
the source that creates originality of thought. I am the hand that moves
man’s hands …
I am Satan whom people fight in order to keep themselves alive. If
they cease struggling against me, slothfulness will deaden their minds
and hearts and souls … Consider that the monk who prays in the
silence of the night to keep me away from his bed is like the prostitute
who invites me to her chamber.
I am the builder of convents and monasteries upon foundation of fear.
I build wine shops and wicked houses upon the foundation of lust and
self-gratification. If I cease to exist, fear and enjoyment will be
abolished from the world, and through their disappearance, desires and
hopes will cease to exist in the human heart. Life will become empty
and cold, like a harp with broken strings. …
I am the inspiration of falsehood, slander, treachery, deceit and mockery,
and if these elements were to be removed from this world, human society
would become like a deserted field in which naught would thrive but
thorns of virtue. …
I am the father and mother of sin, and if sin were to vanish, the fighters
of sin would vanish with it, along with their families and structures.
…
I am the heart of all evil. Would you wish for human motion to stop
through cessation of my heartbeat? Would you accept the result after
destroying the cause? I am the cause! --- I am Satan, everlasting and
eternal”, which he repeated strongly for several times.
Eventually he asks Father Samaan, “Would you allow me to die
in this deserted wilderness? Do you desire to cut the bond that exists
between you and me? Answer me, clergyman! … you may do as you
please. You may carry me to your home and treat my wounds, or leave
me in this place to die.”
And Father Samaan finally understood that Satan was his most intimate
raison d’être, and that the existence of satanic evil was
the precondition to knowing and loving the good, and so he came to the
conclusion to say to Satan: “You must live, for in your life is
the salvation of humanity from evil and sin.”
Thus father Samaan rolled the sleeves of his robe and lifted Satan
to his back and walked towards his home. In the midst of those valleys,
engulfed with silence and embellished with the veil of darkness, Father
Samaan walked towards the village with his back bent under the heavy
burden. His black robe and long beard were spattered all over with blood
streaming from above him, but he struggled forward, his lips moving
in fervent prayer for the life of the dying Satan. -
The story tells us that we need Satan not only because we are perhaps
professional Satan-fighters. We need him in the same way he needs us
as the core motive which makes us move on, being creative, inventive,
compassionate and loving in the very presence of its contrary i.e. destruction,
annihilation, and non-existence. So we meet again the age-old mystery
and paradox of how disastrous the final victory of good over evil would
be: in Khalil Gibran’s or rather Satan’s words, there would
nothing thrive but “the thorns of virtue”.
Thomas Moore, the author of “Care of the Soul” and “Soul
Mates”, in his book “Dark Eros – The Imagination of
Sadism” comes to a similar conclusion when he meets “the
soul’s love of evil” over and over again so that Moore summarizes:
“Our task is not to rationalize this evil with the whitening language
of psychology, or to integrate it into our personalities so that its
black becomes gold, but rather eternally to find ways to allow evil
to coexist with our preference for good, darkly infect everything we
do and think, and especially reveal its own poetic reading of our lives
and its own meaningfulness.”
“Psychology often implies its belief in the paradise of a hygienic
relationship, an adjusted personality, or an enlightened parenthood.
Psychology might change radically if it learned from de Sade the value
of reflecting on fallen human nature. We all eat of the apple, and so
we need a psychology that assumes an essential corruption in the human
soul and that it is not salvational. .. .. (knowing that) to cut the
corruption out of the heart is to lose the soul altogether.”
I believe that constellation work can help us in what Thomas Moore
proposes by mindfully observing evil in our families and even in our
hearts. Which is certainly not a cheap and so to speak transpersonally
correct lip-service to accepting the shadow or something like that but
the possibly shaking and deeply moving experience of enlarging our consciousness
and the capacity of our heart.
Let me give you an example.
I remember a woman in her fifties who’s father had been a high
ranking Nazi and responsible for the deportation and the killing of
many Jews. When in the constellation the father faced his victims being
represented by four persons in front of him, there was a strong and
palpable tension and a strongly burdened silence in the room. For a
long time seemingly nothing happened. Surprisingly one of the victims
started to move a little bit towards the perpetrator with a compassionate
expression in his face which caused the until then frozen-stiff perpetrator
to get confused, to sway, to stagger and eventually to fall down to
the floor feeling deep desperation and pain. The one victim slowly bent
to him and timidly touched him very carefully, always with the expression
of compassion. The perpetrator started to cry and to grasp the feet
of the victim, which allowed the other three victims to calmly become
focused on the two persons on the floor.
The client, until then equally frozen while observing the constellation
from the outside, also started to cry and after a while she said very
moved and pensively, “There is something behind both my father
and the victims” while indicating the space beyond father and
victims. She was asked to choose someone for “what is behind them”,
found herself a woman and placed her in the space beyond the representatives.
The woman representing “what is behind perpetrator and victim”
grew into and radiated an enormous dignity, great clarity and in contrast
to the beginning a now awe-inspiring silence. She opened both her hands
towards the persons in front of her and said very calmly to the perpetrator,
“You are in my right hand”, and then to the victim, “and
you are in my left hand - and I am One”.
The atmosphere in the room had now become light and transparent. And
later the client said: “Despite all enlightenment, I had always
carried along the image of God being the good Lord as opposed to the
many evil forces threatening His wonderful creation. Now I have touched
the truth that He is it all. Also the evil is God, God’s dark
side. And I do not yet really understand, but in some very real way,
God has also been with my father, when my father did what he did. There
is a deep relief in that, I can feel it.”
Later in a letter the woman wrote me that in a book on Jewish mysticism
she had found the words “Good and Evil are the right and the left
hand of God.”
Old and new myths
This conference has the objective to gaining “insights into
the myths that inform our current global crisis and visions of a new
myth that inspires a peaceful and sustainable word for all.”
As you all know C.G. Jung struggled intensely with these questions.
Remember this statement as reflecting his struggle: “But what
if I should discover that the very enemy himself is within me, that
I myself am the enemy who must be loved – what then?”
To circle around an answer to this question let me give you another
example from a constellation which took place a ten days ago in Holland.
Example:
Jack, a Dutch man in his thirties, for seven years suffered of endlessly
sore teeth, painful inflammation of the gums, loosing eventually two
molars after many complicated attempts by his dentist to save the teeth,
which lead to further poorly healing wounds and more chronic pain. By
means of a constellation, Jack wanted to understand better the dynamics
underlying his suffering teeth. Jack summarized his effort with the
words “I lost the battle”. When asked for more information
Jack was very moved when mentioning his father who shortly after WW
II was part of the Dutch armed force operating extremely brutally to
put down the rebellion against the Dutch colonial occupation in Indonesia.
His father had reported both exciting and nice adventures from this
mission. But Jack had been burdened for a long time by a diffuse and
persistent feeling of guilt, and in an earlier constellation around
this issue, there was a very strong indication of many victims in connection
with his fathers actions. In that constellation two years ago, he had
given back to his father the burden of his guilt which Jack had tried
to carry for him – the ritual of giving back assumed feelings
and experiences to their original owners being a very common practice
in constellation work.
The strange thing happened that exactly in the moment when Jack performed
the giving-back ritual, in another city 150 miles away, his 70 years
old father fell dangerously three meters off a steep staircase down
on his back. When Jack talked to him of the constellation, his father
said “ You have hit me very hard.” The always very difficult
relation to his father painfully deteriorated again.
In the recent constellation we did together it turned out that Jack’s
father looked down to the floor and had the vision of someone laying
there who looked at him, and this other person had his son’s,
Jack’s, face. When this other person, a man, was included into
the constellation facing Jack’s father, the father felt very clearly
that he had to say to the other man “You have hit me very hard
– but you lost the battle” – using the same words
which a few moments earlier had emerged in different contexts when Jack
had reported on the difficulties with his teeth and with his father.
The other man felt very precisely that his whole mouth and all of his
teeth had been totally damaged and incurably destroyed in the battle
which he had lost against Jack’s father – and Jack understood
and felt very clearly that he had been identified with his father’s
victim keeping its memory alive on behalf of his father.
Why does that happen? It happens when a guilt cannot be held, acknowledged
and dealt with by those who were involved originally; when the images
of the other, of the enemies and the victims are too painful, too shameful,
too haunting, so that the important other is excluded of ones consciousness;
so that, furthermore, remorse and regret, the strength and the dignity
as the result of acknowledging ones own guilt are covered away and thus
inaccessible – then a son or a daughter, grandson or granddaughter
unconsciously re-member (that is: make again a member of) the denied,
and excluded person by literally becoming and being that person. In
Jack’s case: by experiencing strangely and painfully incurable
teeth and by “loosing the battle”.
The solution of this constellation included several steps: Jack’s
father felt a deep bond, a loving obligation to his former enemy who
responded to his former opponent with an equally deep compassion. The
father did not want his son to be furthermore involved into his experiences
in Indonesia. He firmly assigned a border between his own past and his
sons present life. And Jack respected his father’s will and his
former enemy’s fate by deeply bowing - which is our most powerful
gesture to affirming truth and such-ness and to let go of experiences
out of our soul and out of our body which do not belong to us and which
never the less somehow do inform and qualify us for a much wider and
deeper compassionate consciousness.
Jack said to the former enemy of his father “You have lived on
in me and somehow I have tried to heal your wounds. Now I honour your
fate and I bow to you and to my father, and I withdraw into just my
own existence which has been deeply touched by yours.” Only then
Jack’s father felt honoured and respected and he, as well as the
deceased man, agreed to the recovery of Jack’s teeth.
Depth psychology and new ethics
One of the most important contributions to the questions raised in
my presentation came some decades ago from Erich Neumann, the Jewish
author and most appreciated successor of Carl Gustav Jung. Erich Neumann
wrote “Depth Psychology and New Ethics” in 1949 after his
escape to Israel during and shortly after WW II under the impression
of the upcoming next and even more dramatic global self-destruction
through the atomic bomb. Neumann stated the necessity of creating a
new ethics of completeness and wholeness in contradiction to the old
ethics of perfection i.e. the separation into the perfect good which
is God and his counterpart the evil: “In a dream of a contemporary
man”, Erich Neumann reports, “the voice of an invisible
being shouted to him when he tried to avoid nightmarish beings of illness
and death ‘God loves his plague too.’ “ And Neumann
comments: “Not fighting plague any more, not only accepting and
enduring the plague, but loving it - is that supposed to be the paradoxical
demand man faces who seeks an ethical orientation?
Doesn’t then a dangerous abyss of insanity, crime and death all
of a sudden break up in front of us? Isn’t that the downfall of
all ethics, isn’t this not really an unrealisable, meaningless
temptation luring into annihilation by what in earlier times has been
called the Satan and which in modern times is disguised as the so called
demand of the unconscious?”
Neumann continues: “The horror of this statement ‘God loves
his plague too’ undoubtedly surpasses the capacities of human
realisation, but it contains a self-revelation of the divine which once
and forever does away with the naïve idea to tear apart God’s
world in light and dark, pure and impure, healthy and ill, sane and
insane. The creator of light and darkness, of good drives and evil drives,
of health and illness, stands in the unity of his numinous ambiguity
in front of modern man, with such vastness and impenetrability that
the orientation by the old ethics of right and wrong is revealed as
by far a much too self-assertive and infantile approach to reality.”
In the tradition of Kabbala and Chassidism, Erich Neumann found in
the demand “Thou shalt love thy neighbour as thyself” the
homonym “thy neighbour” written in different letters which
then meant “Love your own evil in the same way I, Jahwe, love
you” or “in the same way, you love your own evil, I, Jahwe,
will love it.”
“My shadow”, says Erich Neumann “ is part and exponent
of mankind’s shadow. And if my shadow is antisocial and greedy,
gruesome and evil, miserable and deplorable, when it attacks me as a
beggar, a brute or an animal, then, while reconciling with my shadow
I reconcile with - dark brother and dark sister of all mankind. While
taking my shadow and myself fully, I take with it that part of mankind
which in my shadow is my neighbour.”
According to Neumann, the process of taking and owning my shadow can
amount into the movement of “representative suffering”:
“The individual assumes part of the collective’s burden
as her or his own responsibility and she or he detoxicates and integrates
this evil by means of her or his transforming work. This may, if it
succeeds, contribute to the collective’s liberation to a certain
degree.”
I would add: my representative suffering can be helpful to the extent
that my personal inner work triggers and wakes up correspondingly resonating
fields in my fellows and activates and encourages their readiness to
start consciously working on themselves. I doubt that any “taking
another person’s burden away”, as misunderstood in naïve
Christian belief, would have a collective transforming effect unless
it triggers some own transforming work in the other.
Systemic constellation work is very much a practice of working with
our individual and our systemic i.e., family and community, shadow in
order to finally own it so that its fighting or fearing it “out
there” and can be given up. — Many other approaches work
at present - and have always worked – in that very direction.
Now, supposed ever more individuals, families, communities, larger groups,
and nations eventually succeed to become highly conscious shadow-lovers
and shadow-transformers – how will the world look like in those
days? An all-smiling gathering of friendly beings who fight all the
formerly outwardly acted out conflicts, wars and genocides in themselves?
Perhaps there will be special schools, trainings and sanctuaries to
provide safe space and caring guidance for everybody to owning and consciously
containing ever more shadow energies and to make it available for evolution,
for the painfully creative undoing of the old and worn-out, of the useless
and the discarded, and for the supporting of the ever unimaginable and
the ever surprising emergence of the divine?
I don’t know. I don’t know whether an ongoing endeavour
in this direction as so beautifully realized by this conference will
eventually lead to a new myth “that inspires a peaceful and sustainable
world for all.”
To conclude my presentation let me give you another example
which may in its own language contribute to this question. I call this
example, “The Blessing of the Perpetrator.”
The blessing of the perpetrator
A woman in her fifties suffered for many years from inner restlessness
and depression. Now living in a Scandinavian country, her family came
from Lithuania and could escape from the Russian invasion during WW
II. Her father had served in the German army and had committed crimes
amongst Lithuanian civilians. He also escaped to the Scandinavian country,
lived with the family and died at the age of 55. The constellation took
place in the beginning phase of constellation work in Germany i.e. around
1994 and I followed our assumption at that time that people who had
committed severe crimes like murder would lose their right of belonging
to their family system. The representative of the father was thus sent
out of the room and we closed the door behind him which symbolically
would indicate the loss of his membership in this family. In the constellation,
the rest of the family including the client gained some stability and
reassurance so that we concluded the constellation assuming that we
had reached a sufficiently complete solution.
The strange thing was, that the representative of the father could
not disengage from his role but remained agitated, restless and angry
for the next two days. We had no choice but to take up the constellation
again where we had ended it. This time we asked the father (or rather
his representative) to stay in the room near the door by which he had
left in the first constellation, and the rest of his family stood at
a distance from him in the centre of the same room. For a few moments,
father silently looked at his family and then he said calmly: “I
know that I have done wrong and that I cannot stay with you and share
life with you as if nothing had happened. But please know that I am
not that bad that you could deny me my wishing you well and my blessing
you.” Now all his agitation had gone. There was a soft and gentle
expression in his face, and his daughter, the client, could relax with
his blessing and with this human image of her father.
I have since encountered the blessing of the perpetrator several times
in constellations and each time I have found a particular humanity,
humbleness, and even tenderness in it.
As I said a little earlier, I don’t know whether, on a larger
scale, we will succeed to change the world to the better, whatever that
would mean. But, and by this I want to conclude my presentation, on
a nutshell-scale I know from experience, that the knowing field of a
family constellation can give us an immediate and vivid taste of the
great potential waiting for us when we include the excluded so that
we become more complete and more ourselves, very much “as God
has originally planned us”, as we say in German. –
Thank you for you attention.
