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Systemic Family Constellations and their use with prisoners serving long-term sentences for murder or rape
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Systemic Family Constellations and their use with prisoners serving long-term sentences for murder or rape
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... Hunger et al., por su parte, hacen referencia a la utilización de un manual basado en sus propias observaciones y entrevistas con pioneros de las CF, dicho manual explica cómo se debe realizar el proceso, donde monitoreaban y calificaban la ocurrencia de cada procedimiento estandarizado, sin embargo, no se pudo calcular dicha medida de una manera más fiable como a través del índice de Kappa (2013Kappa ( , 2014. Cohen (2008) refiere, como limitación metodológica de su estudio, que la información recabada fue de cuestionarios archivados y recuerdos del investigador por lo que los datos no pudieron ser categorizados. Por el contrario, Mayer y Viviers (2016) explican que los facilitadores sudafricanos se refieren a las CF como un proceso basado en la fenomenología y creencia ancestral, lo que torna difícil la aplicación de un proceso de control. ...
... En contraste, Stiefel et al. (2002) advierten que dado el trasfondo religioso de Hellinger, su terapia se ocupa de procesos que están más allá del espectro de la psicoterapia tradicional, abordando solamente procesos de la experiencia inmediata. también, Talarczyky (2011) llega a la conclusión de que la aplicación de CF no es psicoterapia pues carece de componentes básicos establecidos en la misma, además de resaltar los enunciados de la Asociación Sistémica en Alemania quienes promulgan que equiparar el trabajo de constelaciones con la terapia sistémica no sólo es incorrecto sino engañoso, y puede tornarse riesgoso tanto para la teoría sistémica como para el paciente, además, en cuanto al criterio de que si existe una búsqueda de comentarios críticos o la opinión de otros actores del campo, Cohen (2008) cuestiona la validez de la CF y otras terapias en problemas crónicos al plantearse como una forma efectiva de intervención con gran carga emocional de una sola sesión. ...
... En cuanto al criterio de si existe apertura hacia nuevas hipótesis y métodos. Cohen (2008) propone que las construcciones reveladas en CF se podrían convalidar frente a recientes descubrimientos en la neurociencia cognitiva, y llegar a ofrecer un modelo teórico que pudiera resolver elementos aparentemente inexplicables. Oponiéndose a lo anterior McQuillin y Welford (2013) delimitan que el objetivo de toda constelación se centra en los principios de orden propuestos por Hellinger. ...
La búsqueda de efectividad para los procesos psicoterapéuticos destaca la necesidad de abordar, desde una perspectiva científica, aquellos modelos que se encuentran en el margen de la Psicología. La práctica de constelaciones familiares, impulsada en el trabajo de Bert Hellinger, implica procedimientos a veces asociados a la labor psicoterapéutica. Por esto, resultó pertinente elaborar una revisión crítica de la literatura internacional actualizada de 21 artículos de interés publicados sobre la temática, principalmente aquellos centrados en su procedimiento y efectividad como recurso de curación. La información obtenida fue revisada a través de los postulados ontológicos de la epistemología de Bunge sobre la realidad científica. A partir de las investigaciones, cuantitativas y cualitativas, no se encontraron resultados concluyentes respecto a su efectividad, esto asociado a carencias metodológicas y teóricas, además de evidenciarse conflictos en su relación con la Psicología y Psicoterapia, principalmente en sus supuestas bases de carácter sistémico y fenomenológico.
... CW is based on and strongly associated with Bert Hellinger's "Familien-Stellen" ("family constellation"), a specific form of CW (Hellinger et al. 1998). Bert Hellinger, a German psychotherapist, developed his concepts of CW during his sixteen years of life in Kwa-Zulu-Natal, South Africa where he worked as a missionary (Cohen 2008). CW deals with the unconscious image of a person's view on his/her family, the impact of traumatic experiences within families and its consequences on family members in previous, present and future generations (Mayer and Viviers 2015b). ...
... In CW, spirituality might be part of the CW processes (Mason Boring 2004;Mayer andViviers 2014a, 2015b;Van Kampenhout 2003. The move from the unconscious towards the conscious being and the aspect of transgenerational healing (Cohen 2008;Payne 2005;Schneider 2007;Ulsamer 2005) is important in CW processes. Accessing the unconscious, the process of becoming conscious does not seem to be particularly important with regard to Zulu family concepts in ritual work. ...
... In the Zulu culture, family rituals are usually conducted within a family with family members and near the homestead (Abraham 1962). In CW, representatives who do not belong to the family system are chosen to represent selected family members (Cohen 2008). CW is mainly conducted with representatives who do not know the family members of the client (Petersen 2007). ...
... CW is based on and strongly associated with Bert Hellinger's "Familien-Stellen" ("family constellation"), a specific form of CW (Hellinger et al. 1998). Bert Hellinger, a German psychotherapist, developed his concepts of CW during his sixteen years of life in Kwa-Zulu-Natal, South Africa where he worked as a missionary (Cohen 2008). CW deals with the unconscious image of a person's view on his/her family, the impact of traumatic experiences within families and its consequences on family members in previous, present and future generations (Mayer and Viviers 2015b). ...
... In CW, spirituality might be part of the CW processes (Mason Boring 2004;Mayer andViviers 2014a, 2015b;Van Kampenhout 2003. The move from the unconscious towards the conscious being and the aspect of transgenerational healing (Cohen 2008;Payne 2005;Schneider 2007;Ulsamer 2005) is important in CW processes. Accessing the unconscious, the process of becoming conscious does not seem to be particularly important with regard to Zulu family concepts in ritual work. ...
... In the Zulu culture, family rituals are usually conducted within a family with family members and near the homestead (Abraham 1962). In CW, representatives who do not belong to the family system are chosen to represent selected family members (Cohen 2008). CW is mainly conducted with representatives who do not know the family members of the client (Petersen 2007). ...
The purpose of this paper is to reflect on constellation work (CW) as a therapeutic intervention method and its commonalities and differences with Zulu cultural concepts. It has been stated that Bert Hellinger, a pioneer in CW, developed this intervention method whilst being inspired by the Zulu culture in South Africa where he worked for 16 years as a missionary. The connections, commonalities and differences have never been explored in-depth. The paper endeavours to fill the gap in understanding the connection of Zulu cultural concepts and CW. The analysis shows similarities and differences in terms of values, cultural concepts, the acknowledgement of life, relationships with ancestors and family members and healing rituals within CW and Zulu culture. CW seems to be an adequate transcultural intervention method to contribute to healing, therapeutic work and understanding of systemic family constructs across cultures, not only in South Africa, but also abroad.
... Resumidamente, uma sessão se desenvolve mediante as seguintes etapas: inicialmente, o cliente define o tema que deseja trabalhar num diálogo com o facilitador; em seguida, o cliente pede aos membros do grupo que representem indivíduos, objetivos ou objetos (pré-definidos) que estão sistemicamente envolvidos no problema (Cohen, 2008). Os representantes são colocados em um determinado lugar pelo próprio cliente, e seu posicionamento em relação aos outros representantes torna-se óbvia e consciente (Cohen, 2004). ...
O presente artigo propõe uma reflexão sobre as apropriações recíprocas entre o religioso e o secular no mundo contemporâneo. Para tanto, considera as dinâmicas de apropriação cultural de técnicas terapêuticas por parte de alguns movimentos espiritualistas, que emprestam a conhecimentos e práticas oriundos da medicina uma conotação marcadamente religiosa, definindo um novo paradigma de saúde pública no mundo ocidental. Especificamente, aborda as chamadas práticas integrativas e complementares de saúde e as tensões e diálogos decorrentes de seu crescente uso em ambientes laicos e públicos. Nesse contexto, a Constelação familiar tem se adequado com sucesso ao mercado de saúde emocional, adequando de suas práticas a contextos corporativos, à saúde e à educação públicas, assim como ao sistema judiciário. Também, experimenta uma crescente instrumentalização por parte de movimentos espiritualistas, adquirindo formas ritualísticas e embasando novas institucionalizações de caráter espiritualista/religioso. Ao mesmo tempo que busca se afirmar como prática terapêutica com base cientifica. A partir da análise desta dinâmica entre o secular e o religioso e sua reconfiguração no Brasil nos dias de hoje, procura-se contribuir com um tema ainda pouco explorado pelos estudos acadêmicos e praticamente inédito nas Ciências da Religião.
... Similarly, the modern human has lost touch with his/her inherent "indigenous sensibilities", "mode(s) of perception and sensing capabilities that kept them in a flow of intelligible communication with the nonhuman an as well as the human world" (Ward, 2005, p.iii). These exclusions seem to mirror an internal disconnection in the Western psyche and a separation from our inner nature that has destructiveness of self, other and earth as its consequence (Cohen, 2009;Ward, 2005). The denigration and undervaluing of the feminine and colonisation of the indigenous by the intellect has a long history in the collective consciousness, not only in the West. ...
... At my first international intensive, I knew I had found my dissertation topic, and my life's work—Bert Hellinger had created systemic family constellations—I needed to go no further. Although to date there had been only one other PhD in the United States, with an emphasis on family constellations (Cohen, 2008), dozens of books have been written describing constellations from various angles and perspectives. I wanted to do something different. ...
This is a completed doctoral dissertation that has been approved for publication by ProQuest--this is the final PDF. it is a survey of the literature on Epigenetic Research with a concentration on the Transgenerational Transmission of Trauma.
The purpose of this chapter is to revisit the concept, ‘To See is to Break an Entanglement,’ through an exploration of insights from a three-year project (2020–2023), ‘Mapping the Empire: The Contemporary Legacy of Historical Trauma and Forced Displacement.’ The project arose from observations that have no explanation in classical physics, and sought to explore the significance of the ‘quantum effects’ that underpin the dynamics of a particular form of systems therapy and its potential adaptation to the analysis of global entanglements of past, present and future. The chapter develops insights relating to entanglement, language and consciousness that arose from an ‘experiment.’
BACKGROUND: Systemic Constellations Work (SCW) is a non-conventional method of dealing with organizational development and change that has been gaining popularity since the 1990s. OBJECTIVE: The goal of this study was to understand how kinesthetic and spatial sensations gained through SCW translate into knowledge with a particular focus on the longer-term organizational effects. METHODS: We performed semi-structured interviews and used triangulation of sources (constellator and clients) and methods (inductive, deductive coding and ethnographic approach). RESULTS: The study identified a phase model of SCW process revolving around organizational trauma enmeshed in the context of personal, organizational and social systemic fields. CONCLUSIONS: The results imply that SCW is a valid method of trauma healing and prevention.
The subject of this paper is the implementation of family constellations by
Bert Hellinger in work with clients with special emphasis on victims of
physical and sexual violence. Although extremely popular in Europe and the
world it has not been presented in Serbian scientific literature. As the
approach has been developed in Germany as an answer to the situation where a
significant part of population was a victim or perpetrator of violence during
the Second World War causing suffering not only to them, but also to their
offsprings, it offers a special contribution to the work with victims of
violence. The aims of the paper are the presentation and analysis of the
implementation of family constellations by Bert Hellinger and their effects
generally in work with clients as well as with victims of physical and sexual
violence. The technique of family constellations based on systemic and
phenomenological approach is presented and discussed. Work is in the group,
where participants form the circle and person who seeks problem resolution
invites representatives - persons who are crucial for problem solution
previously agreed with constellation facilitator - constellator. The
constellator communicate with the representatives, encouraging them to
express feelings, sensations and movement that will facilitate progress
towards finding the optimal solution. The basic theoretical concepts are also
analysed, including two types of conscience (individual and family), three
basic principles of orders of love (principle of equal right to belong,
principle of balance between giving and taking and principle of order) and
three levels of the soul (individual, family and great soul). The approach to
overcoming consequences of violence on victims of physical violence and
incest through symbolic interconnecting with the perpetrator is analysed.
When it is applied to violence the victim has an opportunity to get a more
comprehensive understanding and to experience an alternative solution that
could generate impulse for overcoming the violence. A frequent solution is
that the perpetrator takes responsibility and expresses guilt for the deed
and suffers together with the victim. That enables the victim to accept and
overcome the effects of the violence. This solution is also useful in
overcoming consequences of incest because it enables the victim to accept the
perpetrator as a member of family. The victim could also have an insight into
the role of other family members and significant others, accept it and find a
better place in the family for himself/herself. This approach causes
different reaction with public with its focus on reparation instead on
retribution even in such a difficult issue as incest. Qualitative and
quantitative evaluations have documented the positive effects of family
constellations on problem solving and social relations of both active and
observing participants. Further systematic researches of constellations’
effects on victims of violence and comparative studies with other therapeutic
approaches are needed. [Project of the Serbian Ministry of Education, Science
and Technological Development, Grant no. 47021: Rodna ravnopravnost i kultura
građanskog statusa - Istorijska i teorijska utemeljenja u Srbiji]
This article discusses gendered conceptions of vulnerability at play in destination
states’ formulation and implementation of return policies. Based on qualitative
interviews in Norway with asylum reception centre personnel, social workers who work
with irregular migrants, and asylum seekers whose asylum applications have been
rejected, this article argues that some forms of vulnerability are more easily recognized
by authorities, frontline personnel and migrants themselves. Conceptual blind spots have
consequences for access to assistance and protection, and may exacerbate vulnerabilities.
While return and reintegration programmes offer particular benefits for returnees
considered ‘vulnerable’, research by the authors has found an unwillingness to apply this
label beyond female victims of human trafficking for the purpose of prostitution. The
reasons for this, this article argues, are both institutional and cultural.
How can practitioners engage in evidence-based practice when the evidence for effectiveness of psychological treatments comes from randomized controlled trials using patient populations different from those encountered in everyday settings and treatment manuals that seem oversimplified and inflexible? The authors argue that important evidence about best practice comes from case-based research, which builds knowledge in a clinically useful manner and complements what is achieved by multivariate research methods. A multidimensional model of the research process is provided that includes clinical practice and case-based research as significant contributors. The authors summarize the principles of case-based research and provide examples of recent technical advances. Finally, the authors suggest ways in which practitioners can apply the case-based approach in researching and publishing their own cases, perhaps in collaboration with university-based researchers. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The "Family Constellation" process is a trans-generational, phenomenological, therapeutic intervention with roots in family systems therapy, existential-phenomenology, and the ancestor reverence of the South African Zulus. Although the Family Constellation process is sanctioned by family therapy associations in Europe and is being integrated by thousand of licensed prac- titioners worldwide, the work is virtually unknown in the United States. This article serves as a broad introduction to the Family Constellation method and includes a biographical sketch of its originator—Bert Hellinger (born 1925).
What was noted by E. J. Langer (1978) remains true today: that much of contemporary psychological research is based on the assumption that people are consciously and systematically processing incoming information in order to construe and interpret their world and to plan and engage in courses of action. As did Langer, the authors question this assumption. First, they review evidence that the ability to exercise such conscious, intentional control is actually quite limited, so that most of moment-to-moment psychological life must occur through nonconscious means if it is to occur at all. The authors then describe the different possible mechanisms that produce automatic, environmental control over these various phenomena and review evidence establishing both the existence of these mechanisms as well as their consequences for judgments, emotions, and behavior. Three major forms of automatic self-regulation are identified: an automatic effect of perception on action, automatic goal pursuit, and a continual automatic evaluation of one's experience. From the accumulating evidence, the authors conclude that these various nonconscious mental systems perform the lion's share of the self-regulatory burden, beneficently keeping the individual grounded in his or her current environment. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This article presents theory and research on the scientific study of emotion thatemphasizes the importance of coherence as an optimal psychophysiological state. Adynamic systems view of the interrelations between psychological, cognitive andemotional systems and neural communication networks in the human organism providesa foundation for the view presented. These communication networks are examined froman information processing perspective and reveal a fundamental order in heart-braininteractions and a harmonious synchronization of physiological systems associated withpositive emotions. The concept of coherence is drawn on to understand optimalfunctioning which is naturally reflected in the heart’s rhythmic patterns. Research ispresented identifying various psychophysiological states linked to these patterns, withneurocardiological coherence emerging as having significant impacts on well being.These include psychophysiological as well as improved cognitive performance. Fromthis, the central role of the heart is explored in terms of biochemical, biophysical andenergetic interactions. Appendices provide further details and research on;psychophysiological functioning, reference previous research in this area, details onresearch linking coherence with optimal cognitive performance, heart brainsynchronization and the energetic signature of the various psychophysiological modes.
Contends that the complaint that clinical research has had little influence on clinical practice is largely a pseudoproblem. Since research in psychotherapy has become highly specialized, it is unrealistic to expect that clinicians can also become productive researchers. First-rate clinicians and therapists have not been trained, nor has the profession succeeded in defining and communicating clearly what psychotherapy is intended to do, what it can (and cannot) do, with whom, and under what circumstances. (11 ref)
The phrase primum non nocere ("first, do no harm") is a well-accepted credo of the medical and mental health professions. Although emerging data indicate that several psychological treatments may produce harm in significant numbers of individuals, psychologists have until recently paid little attention to the problem of hazardous treatments. I critically evaluate and update earlier conclusions regarding deterioration effects in psychotherapy, outline methodological obstacles standing in the way of identifying potentially harmful therapies (PHTs), provide a provisional list of PHTs, discuss the implications of PHTs for clinical science and practice, and delineate fruitful areas for further research on PHTs. A heightened emphasis on PHTs should narrow the scientist-practitioner gap and safeguard mental health consumers against harm. Moreover, the literature on PHTs may provide insight into underlying mechanisms of change that cut across many domains of psychotherapy. The field of psychology should prioritize its efforts toward identifying PHTs and place greater emphasis on potentially dangerous than on empirically supported therapies.
© 2007 Association for Psychological Science.
This study explores how psychological distress is identified and explained among Zulu people, examines how traditional healers understand their role and treatment methods and investigates the interaction between traditional and Western approaches to health care. Zulu people consult traditional healers namely diviners, faith healers or herbalists, as well as Western doctors to treat mental illness and distress. Whilst Western biomedicine is seen as useful in providing treatment, diviners and faith healers are particularly valued for their skills in identifying the cause of illness. Patients and their families tend to shop around for a practitioner who gives advice in keeping with their own beliefs. Psychological distress is usually explained in terms of sorcery, displeasure from the ancestors or social causes. Traditional healers use treatments aimed at harmonizing the patient with their environment through neutralizing sorcery, appeasing ancestors or directly manipulating the environment.
Jung was intrigued from early in his career with coincidences, especially those surprising juxtapositions that scientific rationality could not adequately explain. He discussed these ideas with Albert Einstein before World War I, but first used the term "synchronicity" in a 1930 lecture, in reference to the unusual psychological insights generated from consulting theI Ching. A long correspondence and friendship with the Nobel Prize-winning physicist Wolfgang Pauli stimulated a final, mature statement of Jung's thinking on synchronicity, originally published in 1952 and reproduced here. Together with a wealth of historical and contemporary material, this essay describes an astrological experiment Jung conducted to test his theory.Synchronicityreveals the full extent of Jung's research into a wide range of psychic phenomena.This paperback edition of Jung's classic work includes a new foreword by Sonu Shamdasani, Philemon Professor of Jung History at University College London.
Division 17’s Special Task Group’s Principles of Empirically Supported Interventions in Counseling Psychology and their application are considered in the context of other work on empirically supported treatments, most notably that of Division 12’s Task Force on Promotion and Dissemination of Psychological Procedures. Although there are many areas of overlap, it is concluded that Division 17’s group has, in some respects, taken unique positions consonant with the discipline of counseling psychology. Although the merits of the Division 17 group’s decision to eschew lists of empirically supported interventions in favor of review articles are debated, it is concluded that Division 17’s efforts will add measurably to the empirically supported interventions movement in support of practice-science integration.
The International Transpersonal Association (ITA) was formed in 1978 for the purposesof promoting education and research in transpersonal subjects, as well as sponsoring global conferences for the international transpersonal community. The association was subsequently dissolved in 2004, but is now in the process of being reactivated and revitalized. As background for this development, this paper reviews the history of ITA including its international conferences and noteworthy presenters, the organization’s definition, strategies, and specific goals, and details of its contemporary revival.