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Chapters Chapter 2 Aboriginal Worldview of Healing: Inclusion, Blending, and Bridging 1 Chapter 1: Healing Through Magic and the Supernatural Chapter 2: Aboriginal Worldview of Healing: Inclusion, Blending, and Bridging 1 Chapter 3: Traditional Healing Practices in Southern Africa: Caribbean Healers and Healing: Latin American Healers and Healing: Healing as a Redefinition Process 1 Chapter 9: Traditional and Cultural Healing among the Chinese Chapter Where the danger will come from negative beliefs installed with authority. A compact diagnosis simplifies the complexity of the problem.
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When a person has a complex problem, a divinator who reads an oracle, will add information to the clients view of that problem. However, when this information is presented with the appropriate amount of authority, it will imediatelly dominate the clients picture of his problem. The client cannot escape from including this compact diagnosis into his problem space, and often it will enrich it similar to the way a metaphor would do. There after the problem is seen different, and other resources will be found. Problems that were never associated with family matters will be seen to be caused by them, from the moment on a family constellation therapist has concluded from his oracle that this is the case.
Let us compare two diagnosisses. The first one comes from doctor Kavalo. It happens that when a witch approaches you, he cannot see you, so you are safe. For instance it may be that the client was identified with an uncle that was a victim of war crime long before the clients birth.
A deeper level of modeling may reveal that both oracles can in fact diagnose the same thing. To be more specific, in both diagnosisses it are the repressed dissociated representations of significant others that distrurb the clients. But they may have a similar kind of positive therapeutic effect. What is ancestor worship and what has been its role in the religions of man? One thing we can say about this, is that it has been around for a very long time and in a surprisingly large number of different cultures.
Somehow the idea that an aspect of dead family members remains, and communicates with the living, seems to be useful to man. In pragmagics, we believe in transtemporal and transcultural validation. In the Surinames Winty religion ancestor spirits are believed to sometimes cause trouble for the living. Often it seem to be the forgotten grand parents or expelled uncles or aborted aunts that hount the client, and not so mutch his next of kin: Reconciliation and honouring them will help to break the spell.
Ritual meals of their favorite food combined with songs and incantations do turn them into allies. The most extensive practice of ancestor worhip is found in Africa, where ancestral spirits are commonly an important part of the total patheon of supernatural beings. In fact, in Africa many deities are ancestors who have distinguished themselves when living. Although we know this tradition even in Europe, where Gods like Wodan were originally kings in reality. In the aboriginal kingdoms of Africa, ancestral spirits of kings and high chiefs often were believed to have power over matters such as rain and the growth of crops, whereas spirits of heads of families, lineages and clans, influenced matters of immediate concern to the particular social groups.
The spirits were generally regarded as very helpful to their living descendants and were worshipped in cyclic ceremonies as well as at times of crisis when help was needed. In family constellation therapy we see that receiving the support from dead ancestors a commonly used and apriciated intervention. In family constellation therapy the spirits of ancestors become represented by living people, who as it where play their role. Honouring and reconciling anscestor spirits and the spirits of forsaken family members can be said to be a major part of this therapy too.
Hellinger acts as if the people in the family constellation are the actual family members of the client. In many instances he seems to neglect the fact that they are only a bunch of representatives. This in itself can be regarded to constitute a magical ritual. It is paralleled by all kinds of shamanistic and Voodoo practices where a symbolic representation in the shape of a puppet, a fetish, a sand drawing or a chicken is changed, transformed or distroyed in order to cure or harm the actual real thing.
Best nown is the puppet that is pinned, to hurt the person that is represented by it. This latter wisi procedure is also known by the Surinamese Winti priests: It is black magic. But he himself makes clear in his writings, that he is fully aware of the fact that he is only changing the family representation in the mind of the client, and not the real thing.
But this often will stay unclear in his presentation. By diffusing the real family with its symbol, many magical ideas are triggered in clients and workshop participants. It was her mother. They had not been in contact for over fourty years! Telling tales of incomprehensable succeses is common practice among magical healers and their admierers all over the world.
When I Derks stood as a stand-in in a family constellation myself, I represented a person who had committed suicide. In the next seccond the client answered: Pragmagics showed us the astonishing strength of the identification processes that seem to belong to spirit possesion.
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Peoples social operating system is problably the most developed part of their unconscious mind. A part that may identify go in 2nd position with anything in a very sensitive and creative manner. By experimenting with posession trance phenomena in our pragmagic workshops it became apparrent that what happens whithin shamanistic cults, show a great similarity to what people can experience in a family constellation. A Candomble medium that is posessed by a spirit does also feel emotions and have insights that are not regarded as being part of the self.
But these emotions and insights are believed to be given in by the spirit possessing him or her.
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The only motive to practice possesion-trance for a shaman, is found in the fact that this contextualizes supra human abilities. During the posession the shaman can do things and can know things that are not considered to be part of the capabilities of ordinary people: One could claim, that a stand-in in a family constellation has only access to his sensetivety to other peoples family soul in the limited context of the constellation. And it is also considered inappropiate when a stand in mother goes on mothering the client outside the contextual boundaries of the constellation.
In family constellation therapy one does not see the ecstatic dancing that are used to access possesion trance in Voodoo-like cults. What else can one do, when you stand there with the assignment to sense ones feelings? Besides that, role-play of any kind seems to need a trance-state, wether it is in the theatre, the training, a business meeting, a public presentation or a mediamistic channelling activity within an occult spiritistic sceance.
In most shamanistic cults it is the priest who knows the laws of the spirits. The rules that govern family ties and systemic entanglements. In my Hollander private practice, a woman with cancer spontaneously revealed that she had decided at very early age to follow her mother who died from cancer into death.
Hellinger proclaims this to be a common pattern in children that follows the laws of love. Children may as well sacrifice their own life, driven by their childish magical thingking.
They may believe that they can die instead of their beloved parents and safe them by doing that. But it spontaneous surfacing, like in the example above, suggests that it is not only a fantasy. The universal power of this irrational childish magical thinking may be illustrated by the popularity of Christianity: How can one safe all souls by sacreficing oneself on the cross?
Christ practised Hellingers childish magical pattern: The laws of love, as Hellinger presents them are complex and simple at the same time: These patterns can be summarized as: Things are always the opposite of what you think they are. In Hellingers work the weak ones are the strong ones: The offenders are the victims: The death are the most alive. It is justefied to say that Castaneda opened up an entire new popular philosophy: We believe that Hellinger realy does knows many of the laws of love.
Studying his philosophy may help to balance out some the egocentric and individualistic world views that dominate our time; when you have had to mutch of Anthony Robbins, refresh your soul with a volume of Hellingers work. I Hollander witnessed a healing ritual in Bulgaria, in which a child was cured of its fears. Lead was melted and dropped into a bugget of cold water, causing it instantaniously to solidify.
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By the way, in modern Finland such ritual is widely used as new years good luck charm ceremony. But in Bulgaria, the most remarkleble thing was the absence of the client. The mother of the child consulted the healer on her own, only bringing a piece of clothing of the child. The passive role of the client in family constellation therapy, has its parallel in many magical healing practices. The priest works on the problem without any input from the side of the patient.
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However, in many shamanistic rituals the client will become very active after the session. In our own pragmagic workshops paticipants report lots of searching activity placebo effect after they get home. See what's been added to the collection in the current 1 2 3 4 5 6 weeks months years. Cite this Email this Add to favourites Print this page. Catalogue Persistent Identifier https: You must be logged in to Tag Records. In the Library Request this item to view in the Library's reading rooms using your library card. Order a copy Copyright or permission restrictions may apply.
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