Welcome to…

THE SPIRITUAL

FAMILY CONSTELLATIONS

ON THE

PATH OF INSIGHT

I assume that your life is wonderful and goes on smoothly.

If you feel positive about it and you’re open to new experiences, it is possible that the spiritual family constellations might come in handy in your self-development journey by offering you a new type of meditation technique along with new insights that come from this practice.

Should you, however, be bothered by persistent or recurring problems in your life, the spiritual family constellations might assist you in dealing with them as an unconventional problem-solving tool.

Thank you for visiting my web page, and if it’s not a right time at the moment, you’re welcome to come whenever it’s convenient for you to find out more about the spiritual family constellations.

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Spiritual love

How is it that ‘spirit’ can come to the physical world through human soul?

How is it that spiritual love can manifest truly in us and in this material world?

Some examples of answers to these questions are given below, in words of Rudolf Steiner and Bert Hellinger. However, these words submit a humble petition that we read them very slowly.

Rudolf Steiner writes in Mystery Drama:

The weaving essence of the Light rays forth
From Man to Man
To fill the World with Truth.
Love’s blessing warmeth Soul by Soul,
To call forth bounty of all Worlds.
And Angel-beings, they unite
Man’s deeds of blessings with World-aims Divine.
And when Man, welding both, beholds
Himself in Spirit-Man,
Then light of Spirit rays
Through warmth of Soul.

**********************

Bert Hellinger connects the spiritual love with out heart in a special way, pointing out how necessary this ‘warmth of soul’ is. In his book, Journeys to the Core, he writes:

“The spiritual love works when the heart beats along with it. How so? Through its goodwill for ourselves and others, a goodwill that in its love remains within the boundaries that may appropriately be imposed on us and them.

Through the spirit, the heart restrains itself from its wishes in the proper way. Through the heart, the spiritual love gains the warmth and the willingness to act where it is possible and right.

The inward journeys are in search of the heart, for the heart searches for the spirit and wants to unite with it. Without the spirit, our heart loses its sense of proportion and also the detachment that is a prerequisite for goodwill and respect for others. Taming the heart is often difficult for us as its love is still in need of the purification that spiritualizes it.

This is why the heart searches for the spirit. As soon as it is beating in accord with the spirit, it finds the way to its center and to its being. And we, united with our heart and with the spirit in our center, find the calm and the strength for the Great Love that endures and loves everything as it is. This Love is heart-love and spirit-love in One. Only this united Love has the strength to work in the outer world as well.”

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Movements of the Soul

Bert Hellinger speaks about family constellations at the beginning of the workshop in London in April 2000.

“Family constellations are only the method, by which, if we are very attentive, suddenly an opening appears into the depth of the soul. Something, which is going on deep down in the soul, becomes apparent when we work with family constellations. And these depths of the soul are unique. They are quite different from what we, from our philosophical views, sometimes presuppose. And we have to learn how to readjust our thinking completely, once we meet these deep forces, and once they come to light.”

Later on, after the constellation during which a representative of the client comes in agreement with a representative of the death, Bert comments:

“The therapist is in agreement with life and death. And he sees it as something which belongs together, so death is not seen as the enemy of life. It is part of life. It is the door where life disappears from our view, but we don’t know where to. And the realm of the dead is obviously much wider and much more powerful than the realm of the living. And if the therapist is not afraid of death, if he is at peace with his own dying, with his own limited time,  he can face it quite naturally. And it is something holy, something sacred, if we can witness a movement like this. It brings us to a very deep understanding of our own life, and to deep understanding of movements of soul.”

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Example of entanglement

Practice of the spiritual family constellations shows that one of the common sources of problems is that somebody in the family system was excluded. There are two consequences of it. Firstly, the exclusion causes distress to the excluded person, and secondly, somebody in the family of later generations follows the fate of the excluded person.

For example:

A client reports that his problem can be stated in just one word – “debt”. A facilitator uses the genealogical tree exercise to diagnose where in the family is the immediate source of the problem. It is discovered that this “debt” is associated with a sibling of a client’s grandfather. The revealing movements suggest that it might be associated with a land, but the client has no knowledge of anything unusual in this regard.

At the next session the client reports that one of the siblings of his grandfather, namely grandfather’s older brother, was excluded from the inheritance by his father and also lost his source of income after WWII due to social circumstances. Another spiritual analysis is undertaken, but no solution can be found at grandfather’s generation because, as the revealing movements show, the soul of the excluded person is filled with rage and wishes revenge. The client recognizes how closely he has followed the fate of his grandfather’s older brother with no knowledge about his whereabouts whatsoever.

The facilitator ventures to look further for the root cause of this problem. He then discovers that this exclusion is directly associated with a client’s great(2)grandfather who, as the revealing movements show, seemed to have been  condescending towards others, possibly excluding them in one way or another. This time, however, the soul of the great(2)grandfather becomes ashamed of wrongdoings and sheds tears. This comes as a relief to the client. It is to be seen how these revealing movements are translated into life of the client.

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How is it?

How is it that we fall in love and later on things get complicated? How is it that we do our best and it’s still not enough? How is it that we act as if against our own best interest?

These questions usually point to complex issues. It’s reasonable that if there’s a problem, there’s a solution to it. However, the solution may not even appear on the horizon if we’re on the path of blaming and the path of pain-killing.

All problems can be tackled if we properly recognize the context and the rules. It is relatively easy with machines, but becomes harder with humans. Again, it is relatively easy with the area of thoughts as we can use logic and reason, but it becomes a bit harder with feelings and emotions.

Walking the path of insight means saying goodbye to the blaming and the pain-killing. Not with resentment, though. With gratitude.

“Dear Blame and dear Pain-killer, I’d like to thank you very much from my heart that you have been my dear companions so far. You protected me well and comforted in many situations. Thank you for that. Now, it’s time for me to walk out of the circle which you made for me. I’m not sure where I’ll go as I’ve never known anything else. I stand outside and look at you with love. Wish me good luck on my adventure. You’ll always have place in my heart.”

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Imbolc at Stanton Drew

It was a freezing morning and I was on my way to Stanton Drew, to take part in the Imbolc ceremony at the ancient stone circles. I parked at the pub – with a proper name: The Druids Arms – and walked down to the meeting point. At about 11 am, we entered the area covered with stones which had been carefully placed in circles quite a looong time ago. A sacred place, one of many. Well preserved, and, surprisingly, covered with an air of privacy, without the tourist glamour of Stonehenge. We were a group of about 40 people, and the Imbolc ritual was to be facilitated by the Druids.

At the entrance to the circle stood the Spirit Guardian of this place. He questioned our purpose and warned us that those of untrue hearts may find it difficult to stay there. A representative of our group answered that we wish to honour this sacred place and we are true in our hearts.

The Spirit Guardian let us in, one by one we respected invisible spirits sitting at the group of stones, and then we formed a circle. The ritual was carried out with assistance of spirits of elements, spirits of four directions, and others. Water, fire, smoke, sword, flowers, ribbons – different visible items were used, that focus our attention in order to tune into spiritual vibrations.  Wonderful performance of Winter and Spring spirits, and then the wishing part – you may wish to take a blessing or you may wish to give a blessing.

The ritual closed after an hour. Who was filled with joy? Who was surprised? Who was disappointed? Who was inspired? Who was able to see or feel more than what was visible?

And then off to the pub to warm up.

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Communication with the Dead

Rudolf Steiner at his lecture: The Dead Are With Us describes two fundamental laws for the communication with the dead:

1. The communication with the Dead is reflected on the physical plane through the blood and nervous systems.

2. The way of communication with the Dead is opposite to the sensory way of communication.

“Actual communication with an individual who has died is possible but difficult, because it demands scrupulous care on the part of the one who seeks it. Control and discipline are necessary for this kind of communication  with the spiritual world, for it is connected with a very significant law. The very same thing that we recognise in men on Earth as lower impulses is, from the other, the spiritual side, higher life; and it may therefore easily happen when the human being has not attained true control of himself, that he experiences the rising of lower impulses through direct communication with the dead.

When we make contact with the spiritual world in the general sense, when we acquire knowledge about our own immortality as beings of soul and spirit, there can be no question of the ingress of anything impure. But when it is a matter of contact with individuals who have died, the relation of the individual dead — strange as it seems — is always a relation with the blood and nervous system. The dead enters into those impulses which live themselves out in the system of blood and nerves, and in this way lower impulses may be aroused.

Naturally, there can only be danger for those who have not purified their natures through discipline and control. This must be said, for it is the reason why it is forbidden in the Old Testament to have communication with the dead. Such communication is not sinful when it happens in the right way. The methods of modern spiritualism must, of course, be avoided. When the communication is of a spiritual nature it is not sinful, but when it is not accompanied by pure thoughts it can easily lead to the stimulation of lower passions. It is not the dead who arouse these passions but the element in which the dead live.

For consider: what we here feel as ‘animal’ in quality and nature is the basic element in which the dead live. The kingdom in which the dead live can easily be changed when it enters into us; what is higher life in the yonder world can become lower when it is within us on Earth. It is very important to remember this, and it must be emphasised when we are speaking of communication between the living and the so-called dead, for it is an occult fact. We shall find that precisely when we are speaking about this communication the spiritual world can be described as it really is; for such experiences reveal the complete difference of the spiritual world from the physical world.

First of all, I will tell you something that may seem to have no meaning for man so long as he has not developed his clairvoyant faculties; but when we think it over, we shall realise that it concerns us closely, leading on as it does to matters in actual life. Those who are able to have communication with the dead as the result of developed clairvoyance, realise why it is so difficult for human beings to know anything about the dead through direct perception. Strange and grotesque as it may seem, the whole form of communication to which we are accustomed in the physical world has to be reversed when communication is set up between the Earth and the dead.

In the physical world, when we speak with a human being from physical body to physical body, we ourselves are speaking, When we speak, we know that the words come from us; when the other man speaks to us, we know that the words come from him. The whole relationship is reversed when we are speaking with a dead man. The expression ‘when we are speaking’ can truthfully be used, but the relationship is reversed. When we put a question to the dead, or say something to him, what we say comes from him, comes to us from him. He inspires into our soul what we ask him, what we say to him. And when he answers us or says something to us, this comes out of our own soul. It is a process with which a human being in the physical world is quite unfamiliar. He feels that what he says comes out of his own being. In order to establish communication with the dead, we must adapt ourselves to hear from them what we ourselves say, and to receive from our own soul what they answer.

Thus abstractly described, the nature of the process is easy to grasp; but really to become accustomed to the total reversal of the familiar form of communication is exceedingly difficult. The dead are always there, always among us and around us, and the fact that they are not perceived is largely due to lack of understanding of this reversed form of communication. On the physical plane we think that when anything comes out of our own soul, it comes from us. And we are far from being able to pay intimate enough attention to whether it is not, after all, being inspired into us from the spiritual environment. We prefer to connect it with experiences familiar on the physical plane, where, if something comes to us from the environment, we ascribe it at once to the other person. This is the greatest error when it is a matter of communication with the dead.”

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To live in peace

In his book “Peace begins in the soul”, Bert Hellinger shares his ideas about living in peace:

“Peace begins in your own soul. All that we have previously judged, regretted, and repressed in ourselves, can now take its rightful place next to all that we have approved of. It can be recognized, even loved, for its significance, its consequences, and its contributions to our growth. This demands of us that we leave the ideal of innocence behind us. Innocence neither challenges, nor supports, and prefers suffering to acting; it prefers to remain a child rather than grow up.”

In order to live in peace I need to first of all find the peace in my own soul. The way described above seems to be demanding and requires courage.

However, if I’m successful in this regard, I will stop demanding of others that they provide a peaceful environment for my own comfort, for this kind of desire is appropriate for a child, but not necessary for an adult. Rather, I can share my own peaceful soul with others.

I don’t think that peaceful society and environment is to be granted. Rather, it is to be built from scratch, by adding peaceful souls one to another. The more peaceful souls, the more peaceful society. It is not responsibility of any government to bring this about. It is not that ‘somebody should do something about it’. It is my own responsibility to find the way to heal my soul and then help others in doing so.

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