Family constellation practice. System solutions according to Bert Hellinger Weber Gunthard

From family constellation to systemic structural constellation. Insa Sparrer and Matthias Varga von Kibed

From family constellation to systemic structural constellation.

Insa Sparrer and Matthias Varga von Kibed

1. Basic Ideas systemic structural arrangement

Systematic work using the structural constellation method is based on the family constellation according to Bert Hellinger. It represents an extension of the family system constellation method to other contexts. The main idea of ​​the method of systemic structural arrangements is the assumption that, by analogy with family structures, we form internal models of other systems that are important to us. This assumption leads to the search for an adequate transfer of the principles of family constellation (FemP) to other systemic contexts. At the same time, the principles of belonging, temporal hierarchy and the priority of higher levels of participation discovered by Bert Hellinger turn out to be important also in a non-family context, albeit in a somewhat more abstract form.

For other contexts, the first things to check are:

a) who is logging into the system;

b) what does exclusion mean in the new system;

c) in what form there is a temporary hierarchy for which parts of the new system;

d) what participation means in this context;

e) what other specific patterns are inherent in the corresponding context.

With the help of a systemic structural arrangement, we are trying to provide such a general framework for the syntactic and semantic patterns of the systemic. This meta-model of working with the constellation method makes it possible to change different contexts. At the same time, the base is like a system level, where we have the main personal experience, forms a family system (in a generalized sense). Systems of other contexts can be considered as parallel levels that resonate with it and with each other.

Thus, one form of arrangement can be changed to another. At the same time, we ask the role players to first report their bodily sensations. This course of action makes it possible to clarify the models of the presented structures (problems, solution situations, etc.) with a minimum amount of interpretation on the part of the deputies. In this case, the representing group itself acts as an organism capable of perception, observing and reflecting the represented system. The solutions found in this way can be transferred from one context to another. We can choose the structural level of the arrangement so that it most closely matches the context in which clients name their request. This allows us not to deviate from the language and worldview of our clients (lighter pacing).

The method of systemic structural arrangement, in our opinion, can be considered as a practice of the metamodel various forms systemic arrangement work. As a result of systematic consideration of transitions between constellations and existing problems, psychosomatic processes and family structures, common features of various system levels become available, which allow us to arrive at more common understanding principles systemic therapy and help clarify the relationship of the systemic form to other forms of therapy. In our experience, it is often impossible to isolate the higher-level procedural models that become visible due to the translation of one type of system arrangement into another, from each type separately.

2. Types of systemic structural arrangements

In problem sets (RPs), we are talking about the arrangement of a structure in which the desired goal has not yet been achieved. The structure of the problem is characterized by the fact that goals must be achieved, the path to which is blocked by obstacles. The desire to overcome obstacles gives impetus to change. In the RP, the structural aspects of the problem are laid out (focus, goal, one to three obstacles, one or two unused resources, (hidden) benefit and future task), which are then, through rearrangements and process work, translated into an image-solution that integrates all parts. During the constellation, a hidden process of reinterpretation occurs, when all previously problematic parts, for example, obstacles, receive the meaning of productive aspects (“protective dams” or “helpers”). The DP shows how change occurs in general, while the tetralemma work (see below) explains how the existing motive gives the differences the opportunity to act. As an example of a frequently encountered pattern when changing the structural level to the image of the family, we can mention the tendency to analogize goals and loyalty towards parents, as well as future goals and loyalty towards grandparents.

In body constellations (BP), body parts, organs, functional circles and external aids and influences (for example, medications, drugs, stress external environment and etc.). The first image of the arrangement reveals the relationship of the arranged parts to each other and, in turn, shows what needs to be changed. So, for example, it becomes clear which organs of the body need more “contact”, how the medicine interferes with the structure of relationships, how and where it can be most effective, when and in what form what external influences arise and, finally, how adverse effects can be mitigated or removed. In these constellations there is often a change from the structural level to the family constellation.

Another type of RT is the placement of medical body models. Here, in contrast to the usual arrangement of the body, we are presented with a system closed within itself. So, when in the arrangement of functional circles we work with the five functional circles of TCM, the choice components and their completeness is clearly specified, while in a conventional RT the choice of parts naturally varies. RT is related to homeopathic systemic arrangements and the arrangements of images of medicines and the patient’s symptom system contained in them.

Arrangements of the texture of linguistic structures (RFLS) combine elements of heliotherapeutic metaphorical work with the method of arrangement. Central phrases from a problem description or key lines from favorite fairy tales or songs are analyzed from a linguistic point of view and presented with the help of role players. Here, too, there is often a rapid shift to problem and family structures. We consider RP as a suitable deep structure for understanding RFNS; the structure of the RP provides a matrix for the formation of hypotheses about which part of the arranged phrase should be attributed to which partial aspect of the problem. In addition, in this way one can notice the absence of relevant partial aspects in the RFNS, and most often the deleted part of the RFNS (if we consider the RGT as the deep structure of the RFNS) is the hidden benefit (underlying the RP). Therefore, in the process of rearrangement, we often add this part, calling it, for example, “what was forgotten.”

Tetralemma work (TLR) serves to detect undetected and language level often practically inaccessible alternatives, obscured problem contexts and excluded possibilities for combining opposites in dilemma situations. Tetralemma arrangements work with the structure from Indian logic - the tetralemma (Sanskrit: catuskoti) and its extension in Buddhist logic (negative tetralemma, the so-called fourfold negation of Madhyarrukas). At the same time, the internal processes that the client previously went through in the presence of a dilemma are externalized and (in a careful form of “future pacing”) expanded. Both sides of the dilemma (“one”, “the other”) are used as parts to be placed, along with the focus (as the client’s perspective) ") and two other positions (“both”, “neither”), as well as a fifth “(non)-position” (“not all of this - and not even me”).

Substitutes of the fifth aspect form “free elements”, that is, they can change position at their own discretion. This fifth aspect of situations of arbitrary decision indicates the incompleteness of higher insights and through its own application, that is, by denying itself the nature of final understanding, it prevents its dogmatizing use. This so-called negation of the tetralemma leads to deeper principles of pattern interruption and reveals connections with Ericksonian hypnotherapy techniques.

What kind of therapeutic or cognitive benefits can be expected with the remaining positions? First, the TLR framework delegates the implicit assumption that each problematic decision situation leading to an either-or position does not sufficiently take into account at least three relevant positions. In tetralemma constellations, by establishing an appropriate connection between the focus, that is, the client's perspective, and positions three through five, these positions can be made bodily cognizable for clients.

The transition to “both” is, in our opinion, a form of internal reframing and serves to discover one of five types of unnoticed options for compatibility or combination of both positions in the original dilemma. The five options are:

a) compromise (that is, for example, partial recognition of the correctness of each of the first two positions or their consideration in some specific ratio, as in the division of spheres of authority in a team);

b) iteration (that is, a temporarily changing preference for a certain alternative, as, for example, when regulating visits with children after divorces);

c) an imaginary contradiction (that is, the understanding that the alternatives of the first and second positions, hitherto considered as a dilemma, did not exclude each other in fact, but only in our previous construction of reality; that is, for example, when something makes one become inoperative the assumption that loyalty to one parent is automatically a form of infidelity to the other);

d) a shift in thesis (that is, a transition from alternatives previously considered as a dilemma to another, related, but now more combining them with each other understanding, such as, for example, recognition of the high price of a sacrificed alternative as what makes the chosen alternative even more valuable ; this corresponds to Hellinger's thesis about “letting the value of the unchosen flow into the chosen”;

e) paradoxical connection (that is, a form that allows two to remain in force simultaneously contradictory friends each other of principle, for example, when the demands of the parental and current family contradict each other and yet both are preserved as fair due to the position of readiness to become guilty).

The transition from the third position to the fourth, that is, from “both” to “neither”, is a form of external reframing. Here the hitherto unnoticed or insufficiently noticed context of the dilemma becomes clear; in this position, clients learn how it was possible that the dilemma could so subjugate their vision and strength.

According to the fourth position, we distinguish three types of processes:

a) victory laps (to use Gunter Schmidt's solution-oriented and therefore more appropriate definition of futile relapses),

b) shifting symptoms and

c) creative steps.

In the case of the negative tetralemma we use for TLR, there is neither an absolutely correct nor a final position; it represents a diagram of a process of new development that is in principle endless. Each of the five aspects, as a transition from a previously blocked situation, can represent a local resolving step, but each of these positions can also take a pathogenic or frozen form. Then the diagram of the negative tetralemma is a kind of structure map internal processes clarification in the presence of opposites, which in a blocked situation always gives instructions that allow one to find a suitable position for solution-oriented change. (On TLR, see: Vargav. Kibed, 1995, 1997, as well as Sparrer u. Kibed).

Since many dilemmas seem to involve the distribution of overt and hidden loyalties to parents, there is often a natural progression to understanding both of the first positions as parental representation; By analogy, with a successful transition to “both,” an analogy arises with the acceptance of both parents and thereby with the parental family, and “neither” thus turns into the current family. When moving from TLR to RP in the fourth position, the unnoticed context of the dilemma is often an analogy to the hidden benefit or future task of the RP.

To establish a genuine theme (RPT), only three substituents are required (with the appropriate forms of dissociation, it is relatively easy to integrate into the individual therapeutic context). This kind of arrangement can be understood as a partial arrangement of a tetralemma or problem; The main idea is explained by the following schematic analogy:

RPT - Focus Official topic Genuine topic

TLR - Focus One Neither

RP - Focus Goal Future task or (hidden) benefit

It often turns out that the client's official theme is similar to open loyalty to parents, but the real theme is rather similar to hidden loyalty to one of the parents (the structural level changes to SR!).

Religious polarity arrangements (RPP) clarify the status of basic beliefs and “belief systems” depending on access to basic beliefs limited by traumatization religious positions. To do this, we use the division of basic beliefs into three polarities that emerged in French religious philosophy - love, knowledge and duty (or order).

This form of constellation, as well as the essence transformation constellation (RTS - a form of constellation developed by us on the basis of the method of essence transformation in NLP dating back to S. and S. Andreae and significantly modified by Siegfried Essen), turns out to be especially suitable for moving from formulated in language to the pre-verbal foundations of our positions, accessible rather through bodily sensations.

In organizational constellations (OR), in the form of structural constellations we use, analogies with images of the family, OL, RRP and aspects of TLR are used for systemic consulting of enterprises and supervision. In this case, with the help of substituents they are represented as individuals, as well as teams, project groups, hierarchical levels, as well as the values ​​and goals of the enterprise.

Organizational arrangements in in the narrow sense, where partial aspects of the enterprise are presented, can provide indications of forgotten perspectives and system elements, stop misunderstandings of sequences and affiliations, and show a lack of recognition of achievements and returns. The use of PR in working with organizations serves to find resources and integration, while TLR can be used here more to resolve conflicts and discover creative contextual conditions for new solutions. Finally, RRP within the framework of OD can serve to construct new ways of seeing for the firm and to remove blockages that have arisen due to problematic positions in relation to the organization's core values.

Organizational constellations are a special case of mixed symbolic constellations, which can be understood as a generalization of the connection of more abstract images of the family with aspects of RP, RFNS and TLR.

In the arrangement of sign classes, instead of the client’s theme, nine classes of signs according to Charles Sanders Peirce are arranged and then changed into an image-solution, where different signs are situated in good contact. This raises interesting analogies between sign classes, problem parts, and family structures.

Syllogistic arrangements are based on the syllogistic square of Aristotelian logic, that is, in contrast to TLR, they use a standard logical basic structure. They serve primarily to develop perceived access to positive and negative exceptions and generalizations.

Political constellations, already used by Siegfried Essen since about 1990, were used by us, for example, to consider the Yugoslav conflict (1994). These arrangements are used in the socio-psychological and pedagogical spheres.

Supervisory constellations use a substitute therapist or consultant whose vision of his client's request becomes the theme. In these constellations, there is a search for the appropriate position of the consultant in relation to the client’s problem structure. The consultant himself is considered in the constellation as a client.

In multi-perspective formations we use several "tricks"; so, for example, the family is framed simultaneously from the point of view of the child and one of the parents, or the problem is framed simultaneously from the point of view of two conflicting parties, for example, in the form of a synchronous double tetralemma arrangement. There are similarities here with Paar-Parts-Party in the spirit of Virginia Satir.

Solution Constellations, Nine Field Constellations, and Goal Approach Constellations combine constellation techniques with ideas from de Shazer's solution-focused brief therapy.

Conflict constellations are based on the concept of misunderstanding constellations, which we use to answer the question why in Everyday life Effects similar to constellations do not constantly occur. We answer this question this way: although such effects arise constantly, they are, as a rule, neutralized by parallel occurrence and the absence of a single focus (“noise”). But sometimes contextual conditions in everyday life also force a person to find himself in the place of an important member of another system, which can lead to behavior of several people that is inexplicable for all persons involved (and therefore, as a rule, quickly repressed). Then we call the arrangement of the conflict the deliberate reconstruction of the conditions of such an arrangement due to a misunderstanding; this method is in such cases an effective means of resolving the conflict.

Our concept of arrangement by misunderstanding leads to a systemically modified understanding of projection: instead of “structure A is projected onto structure B”, in accordance with this it should be: “others, especially close people, are drawn into empty places instead of important, often excluded persons of another system, who begin replace."

In scenario constellations and creativity training using constellations, the constellations are not primarily solution-oriented. Much more they are intended to show the many true complications of the exposition of history or the dynamics of conflict (cf. Varga v. Kibed, 1997b).

A particular advantage of working with systemic structural constellations is found in constellations with changing structural levels. They have been explained above with many examples; The central idea here is that the similarities in relationship structures between various systems allow a change in the intentional level of representation values ​​(systemic resonance). Thus, for example, one can start from a problematic model of action and from there move on to the structure of psychosomatic symptoms or the parental family, or allow analogies of professional and personal problem models to emerge. This reveals many unnoticed ways to learn from yourself.

3. Interventions, systemic and human image

As forms of intervention within constellation work, we distinguish staging work (adding forgotten parts, changing the arrangement of parts), diagnostic tests(rearrangements to clarify destructive dynamics operating in a system) and the work of energy, information or process (strengthening connections between parts through touch or eye contact; the work of sadness, the return of adopted feelings, guilt or merit; ritual dialogue). It is necessary to clearly distinguish the grammar of the steps of these forms of intervention (for more information on this, as well as on the listed forms of arrangement, see: Sparrer u. Varga v. Kibed, 1996, 1997). Hierarchy basic principles family constellations, the transfer of which to non-family contexts was discussed first, is justified by considering the general system properties. Thus, the primacy of the equal right to belong ensures the existence of the system, since exclusion makes the boundaries of the system unclear. By analogy, the priority of a later system over an earlier one guarantees the possibility of reproduction of this type of system. Recognition of a higher degree of participation is important to ensure the “immune forces” of the system in crisis conditions (cf. also Sparrer u. Varga v. Kibed, Sparrer, 1997a, Varga v. Kibed, 1997).

Hypnotherapy and systemic methods of various schools can be integrated into constellation work. In our opinion, the seemingly sharp division of various therapeutic schools that call themselves systemic can be overcome if, on the one hand, we try out appropriate combinations of forms different schools and, on the other hand, to give a broader concept of the systemic instead of many incompatible characteristics. We propose to understand the systemic as a predicate of a change in aspect; according to this, “systemic” should be called a transition to a position where a larger range of phenomena than before is explained by features of the overall dynamics of the system context, and not by the properties of the elements of the system (cf. Varga v. Kibed, 1997a).

In addition to the requirements emanating from the knowledge of the family constellation, the systemic structural constellation also leads to a changed image of a person. She shows how the most different levels human experience and behaviors can be understood in resonance with models family relations, but also (beyond the family-centered perspective) how other kinds of relationship patterns may lead to these kinds of resonances. Moreover, it shows the way in which (to use Buber's words) the unconscious is not in us, but between us. We consider systemic structural arrangements as an approach based on respectful treatment with systemic perception and understanding this type of perception as a link to the unconscious between us.

From the book Family Constellation Practice. System solutions according to Bert Hellinger by Weber Gunthard

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The Family Constellation Process Before explaining how a family constellation works, I would like to say a few words about the meaning of this method of therapy. The first priority is to identify systemic interweavings. Then comes the process of finding a solution. IN ideally on

Structural arrangements- one of the varieties of the method of systemic (family) constellations. Structural arrangements arose in the 80s of the 20th century. The ancestors of structural arrangements are considered to be Matthias Varga von Kibeda and I nze sparrer. They based their method on the philosophical ideas of postmodernism, the theory of “universal grammar” and some principles of short-term solution-oriented therapy.

Bert Hellinger himself does not practice structural arrangements, i.e. in the strict sense of the word, this type of arrangement cannot be called “Hellinger arrangement.”

Basics difference between structural arrangements and classic family arrangements following. If in family constellations it is customary to present any client’s problem through the interaction of his family members, then in structural arrangements the problem is described “directly”, i.e. From the description given by the client, elements are isolated and a logically consistent interaction between them is determined.

The ability to solve specific practical problems stated by the client, without moving into the context of the family, is an advantage of structural constellations. In particular, this makes structural constellations popular in the business environment for solving problems related to the work of organizations.

The logical consistency and greater controllability of structural constellations also makes them popular with clients, psychotherapists and consultants who are not ready to deal with the unpredictability of classical family and especially spiritual system constellations. Also, structural arrangements are effective in individual work (without a group), where the arranger does not have additional information from substitutes, and can help himself by analyzing the arrangement for completeness and consistency, logically finding the missing elements.

There are dozens of popular and effective structures used in constellations, plus each constellation artist can creatively create structures for specific client stories.

In general, structures can be divided into two main groups:

• Internal structures.

These structures describe the inner world of a person and, as a rule, they are developed in other methods of psychotherapy. For example, it is popular to divide the inner world into “inner parent”, “inner child” and “inner adult” (this division comes from transactional analysis). Often the client himself describes his state as a structure, for example:“One part of me is afraid, and the other part overcomes fear.”

Another popular internal structure option is the “state fitting.” For example, “I will, when I get divorced” and “I will, if I stay married.” To these elements you can then add “what will help me if I get divorced” (several factors) or “what is valuable to me in marriage” (also several factors). The client can thus see a picture of her inner world and make a more informed decision about actions in a pre-divorce situation.

Internal structures are especially effective in analyzing relationships, both personal and professional, with different sides and in different contexts. Factors that help, those that hinder and other elements are then added to the initial configuration, making it possible to obtain an in-depth analysis and action plan to correct the situation.

• External structures describe human interaction with the outside world.

One of the most popular external structures is goal setting. In this arrangement, the choice factor, the goal and many more factors for analyzing the achievement of the goal are set. For example, in a SWOT analysis they put weak sides any project, strengths, potential opportunities and potential threats.

Individual structures are created by the arranger together with the client, as a result of their dialogue, and can contain elements of both internal and external structures.

In the classic version, structural arrangements do not transfer into the family context. However, this can happen either spontaneously (for example, the figure “that which interferes with the goal” suddenly turns into a person, and in this person the client recognizes a family member), or such a transition can be initiated by a constellator working in a mixed style. In this case, the constellation artist asks the client for consent to move the work into the area of ​​family constellation.

IN Lately Structural arrangements began to develop, based on well-known large structures, usually from esotericism and spiritual practice. For example, these could be the Arcana of the Tarot, Kabbalistic Sephiroth, or astrological houses. In the case of such arrangements, the client’s situation is described not as it is given by the client himself, but as it is “usually” described life situations in these large symbolic systems. Such work already goes far beyond the framework of von Kibed's classical structural constellations and further beyond the framework of constellations as a method of psychotherapy.

Text by Matthias Varg von Kibed.
(unfortunately, the link to the source and the name of the translator was not preserved, I found this in my folder).

In preparation for today's advanced training group, "and in general."
Take care of your brain. (My approach to structural arrangements is “slightly” different, I’ll leave my brain intact).

Differences between structural arrangements from family and organizational ones

Contemporary discussions around Bert Hellinger's method, and even more so around his way of working, around the generalization of individual, context-dependent interventions into intervention prescriptions for general use make questions about common sources and the delimitation of structural arrangements and Hellinger more and more relevant.
Although much of the criticism of Hellinger’s ideology is also already ideological and undifferentiated, nevertheless, Hellinger’s formulations, as well as his method of work and his position, invite such criticism.
At the congress in May 2003 in Würzburg, Matthias Varga von Kiebed substantiated the differences between the Hellinger approach and the structural one. systematic approach- in particular in the field of attitudes, methodology and style of work.
Below are some arguments in favor of developing differences - more detailed and differentiated texts should appear in the near future.
Structural constellations have 4 main roots:
(a) Reconstruction and sculptural work of Virginia Satir, whose position and opinion is decisive for structural placement work, and whose work in changing the rules has had an impact strong influence on the method of working in structural arrangements
(b) Ericksonian hypnosis, which is the basis speech formulas in structural constellations and, in particular, in the version of Ernest Rossi, who considers the possibilities of closed work in a structural constellation, and we, on the other hand, emphasize the transparency of the method rather in the sense of Gunter Schmidt (systemic hypnosis) and Stephen Gilligan (self relations work)
(c) Family constellations, with contributions from Thea Schoenfelder, Ruth McClendon, and Les Cadiz, among others, as well as Ivan Bozormeni-Nagy's original ideas about transgenerational community, give-and-take balance, and the economic interpretation of guilt (goes back to Martin Buber), which found implementation in the family constellations of Bert Hellinger and the classical organizational constellations, which we attribute primarily to Gunthard Weber. These classical forms of constellations led to a significant reduction in visual means and to a focus on the phenomenon of “adopted feelings”, which in structural constellation work we consider rather as a perception of reality than as a feature of the entire system as a whole
(d) Solution-oriented therapy of the Milwaukee school, which is based on the ideas of Steve de Shazer and Insoo Kim Berg, and which as a systemic method is essential for incorporating structural constellation into longer-term processes of counseling and therapy, for clarifying client needs, and also for relation to structural constellation work.
We do not include the works of Jacob Levy Moreno (sociometry, psychological drama) in the list of primary sources-roots of structural constellation only because we became acquainted with them only much later; in fact, psychodramatic procedures are in many ways even closer to structural constellations than classical forms of constellation. We recognize them therefore as an important related and older form.
It would also be a mistake to consider structural constellations as a special form or simply a variant of family or organizational constellations. If we were to classify them as some form of something, then first of all we would consider them most likely as special occasion Satyrian work, which received decisive additional impulses, in particular, through the idea of ​​​​substitutive perception.
(1) Structural constellations are a systemic constructivist method. The results of the work arise in interaction with the client, who has the opportunity at each moment of the process to bring his own interpretations and alternatives, ideas, changes of wording and questions, and this opportunity is pointed out again and again. With structural constellations, the connection with the so-called phenomenological approach is not in Hellinger's sense, but rather in Husserl's sense - for more on this see Insa Sparrer, "Wunder, Lösung und System" (Insa Sparrer, "Wonder, Solution and System") . Quite in the sense of the ethical imperative of Heinz von Foersters in structural arrangements we're talking about about empowering action rather than about discovering the correct interpretation underlying the dynamics or the correct intervention.
(2) Structural constellation is based on the principle of distinction and emphasizes the most categorical refusal of interpretation on the part of the constellator, including by emphasizing questions about the differences between bodily sensations and perceptions, involves the careful inclusion of emotions and a gentle departure from images and opinions.
(3) Structural constellation places the client's request at the center of the constellation process and gives the greatest importance to clear and precise work on the request, which can be checked and changed if necessary during the constellation process. Structural constellations never use general “system diagnostics” (system dynamics), but work with preliminary formal hypotheses put forward in a specific specific case, as with the basis-sample of destructive interventions.
(4) Structural constellations allow closed intra-group work, while classic family and organizational constellations usually require the presence of external substitutes and allow you to work only with what is declared explicitly.
(5) Structural arrangements emphasize the transparency of methods and give special meaning in order to give the client the opportunity to see the procedures being used - in this regard, they rather follow the views of hypnotherapist Gunther Schmidt (the founder of systemic hypnotherapy) and Stephen Gilligan (the author of the self relations work method). This does not contradict the possibility of closed work, since “closed” refers here to the content, and “transparent” to the methods. (i.e. semantically translucent, but methodically transparent!)
(6) Structural constellations are focused primarily on the perception of a group of deputies, not on the constellation. The Constellator is viewed rather as a hypnosystemic “framework” to facilitate the discovery of possible solutions. Therefore, we prefer the name “hosts (of the arrangement).”
(7) Virginia Satir showed by her own example that harsh provocations and confrontation are unnecessary. Structural arrangements use neither provocation nor harshness. (“Unnecessary” does not mean that they cannot be useful at all. It only means that it is a matter of personal style and talent whether to work with such methods - and, of course, a question of responsibility for the use of provocative methods, as well as for refusing them. In structural constellation work, we took a satyrical point of view - against the use of provocations and harshness).
(8) From our point of view, structural arrangements should be considered by analogy with speech, which we all use rather rudimentarily at first, but the skills of which, however, are extremely easy to expand and limitless improvement. And in relation to arrangements, therefore, from our point of view, there are certain educational conditions, for example, among other things, perennial educational process, as well as the applicability and ability to practice the course of action. Departure from consideration as central figure in structural arrangements of the personality of the arranger in favor of the substitutive perception of the substitutes, the preconceived views of the arranger himself are made unimportant - but, however, not the great job to guide the process (which disappears from our point of view, in particular when they work a lot with the simultaneous undirected movement of substituents during the so-called “movements of the soul”).
(9) Structural arrangements are not an isolated independent measure, but are carried out in conjunction with preliminary conversations and post-therapeutic consultations (and we are guided, as a rule, by solution-oriented therapy). Structural constellations can be divided into segments and are carried out in successive sessions.
(10) Structural constellations attach particular importance to changing the perception of deputies and clients, and see the mission of the “owners” of the constellation, first of all, to create favorable conditions for this General terms. At the same time, structural arrangements represent an effective form of social perception training if they are used, for example, in long-term support group processes. (Classical forms of constellations, if they work in this case, are, according to the statements of many constellations, much less effective).
(11) Structural constellations facilitate the task of speaking with the client in the same language, and at the same time, within the framework of this method, the use of many different constellation formats with their own is available special techniques, but based on general grammar. Classic forms of arrangement usually require a more stringent reformulation of the client’s request. Focus on physical perception linguistic actions from a hypnotherapeutic point of view, according to Korzybski, represents the opportunity to train the “masters” of the constellation to understand this client’s language more accurately.
(12) Structural constellations are based on a gradually becoming more comprehensive, but even now the most practical system grammar of constellation images and forms of intervention with a logical and symbolic-theoretically substantiated basis and system-theoretically substantiated heuristic principles. On this basis, there are several dozen specific formats for individual application purposes and areas.
(13) Structural constellations work in most cases with complex changes in structural levels, i.e. the framework within which symbolization is understood by the client. The progressive form of this process represents its (strongly hypnotherapy-oriented) systemic multidirectional work, i.e. a process that deliberately works simultaneously with multiple levels of interpretation. Both are either not used at all, or are used only to a small extent in classic family and organizational constellations, since the basis of the intervention there is the idea of ​​​​discovering the basic dynamics, and the cognitive content understanding of symbolization turns out to be more significant.

Structural Tarot constellations. Modeling methods

As you know, Tarot cards have a clear structure that illustrates our psyche. Thus, the Major Arcana describe transpersonal processes, the figured cards describe family and social ones, and the number cards describe internal conflicts. In addition, the Minor Arcana are divided into four elements - the four basic aspects of our existence. This description is similar to others existing in psychological theory models, for example, the popular division of the inner world into the “inner parent”, “ inner child” and “inner adult” (this division comes from transactional analysis). Like any models that describe living things, they suffer from artificiality and limitations, although at a certain moment they help to understand what is happening to us and turn out to be useful.

Such mental models can be used in structural constellations as a framework for certain types of questions, for example, questions related to decision making, questions about relevant resources in a particular situation, and much more.

Structural arrangement of elements

To begin with, it is worth asking the question, what are we doing when working with arrangements, for example, with fire? Is this a real fire on which we heat our food today? Or is it the fire with which, according to the stories of our relatives, our grandmother heated the house? Or the fire of the depths of the Earth and the Sun, with which we do not have daily contact, but we imagine its power? Do we mean memory, fantasy, personal experience, our idea of ​​the elements? Is this an archetype that lives deep in our psyche, or an energetic state that is not characteristic of humans? It should be distinguished real energy from metaphor. If we work with the spirit of Fire, then the vicarious experience can be very interesting. It rarely resonates with own history deputy due to its non-human nature. Of course, we can rely in our work on knowledge about the properties of the four elements, reflecting the four main manifestations human existence, - How personal traits personality and spheres of life. But sometimes this knowledge only gets in the way.

Now let's turn to the course of the arrangement. At the client's request, a square of four deputies is placed. Alternates can be assigned to roles or draw one of the four aces blindly. They are introduced into roles openly (by naming the role) or covertly (in which case the deputies do not know what they represent). You can place a square of elements according to the scheme: Fire, and then clockwise - Water, Earth and Air; Or you can follow the scheme: Fire, then counterclockwise - Earth, Air and Water. It depends on which Tarot tradition you follow. The deputies are immersed in their state; you can ask them what is happening to them. They remain in place throughout the entire arrangement.

Then moving elements are introduced - a proxy for the client's problem and a proxy for the solution (metaposition, something outside the dilemma). They move freely around the arrangement, come into contact with each other and with the figures of the elements. You can introduce into the arrangement the client’s deputy or the client himself (he also moves and also comes into contact with the figures of the elements), problems and solutions.

As the arrangement progresses, you can introduce other figures. Often the figures of the elements, problems and solutions are intertwined with someone or something. In this case, we put the connection with this as a separate figure. Sometimes it turns out to be someone from the family system.

The arrangement ends when a good solution is found for everyone or when the energy leaves it.

I noticed that when a client asks for a choice, the element of Fire often shows a decision “for” or the development of a new one, the element of Earth – “against” or retaining the old, Water – acceptance of both options, Air – “neither one nor the other” (sometimes exactly From this element a systemic interweaving appears, here is the excluded experience). And here the Kabbalistic principle of the Tetragrammaton is at work: the second exists only because the first exists; the third - only because the first two exist, and the fourth - only because these three exist.

Structural placements of the Major Arcana

Just as in the case of the elements, we do not place a card or an image; we pose an archetype with all the breadth of its semantic content, with all its qualities, both in excess and in deficiency. Which point exactly? semantic field the archetype will be manifested in the arrangement; we do not know which facet of it will be active. We can only observe this as the arrangement moves.

I invite 22 deputies to the client’s request. The zero lasso goes to the client's deputy. The remaining cards are sorted out blindly by alternates.

I ask all deputies to find a place for themselves. Further, this process resembles multi-level arrangements, where several dynamics are “replaced” at the same time. Here is what Elena Veselago writes about multi-level arrangements:

In multi-level constellations, a large group of deputies (10–20 or more people) are introduced into the constellation field without assigning roles and are given free movement. They are not placed by the client or the leader in the initial position (they can be lined up in a straight line or in a semicircle, depending on free space in the hall), the presenter does not use permissive interventions. In such arrangements, deputies represent several roles at the same time, and these roles can also change sequentially, flowing from one to another spontaneously. Some roles may remain “one-level” and are recognized by the client as specific figures. In a multi-level arrangement, multiple system dynamics of multiple systems develop simultaneously. Often a multi-level arrangement extends to large systems (countries, spiritual movements, national conflicts), representing their participants from several conflicting parties. Multi-level arrangements are not a methodological innovation (arrangement large quantity deputies without assigning roles), and a fundamental change in the level of consideration of the topic - in several systems at the same time... In multi-level arrangements, there is no task to understand “who it was” and “what the client’s problem is related to.” The impact of such an arrangement is based on a deep experience of what is happening, which penetrates the deeper into the soul (here the word “unconscious” seems too dry) of the client, the less he understands “what is happening here.” Clients in such constellations usually say: “I understood nothing at all, but my soul recognized it.” As a rule, a multi-level arrangement develops over a long period of time (up to an hour and a half), in silent free movement a large number of deputies without the physical intervention of the arranger, but in his conscious presence “everywhere and at the same time” and in the respectful presence of the observing group.

http://www.constellations.ru

I observe something similar in the structural arrangements of the Major Arcana of the Tarot. I think that such an arrangement often develops multi-level due to the saturation of the semantic field of the Major Arcana with transpersonal material, much more than one person can accommodate. The cards metaphorically capture not only the universal life path of man, but also the archetypes of the elements of nature, animals and plants, space objects and forces, otherworldly creatures.

I noticed that some of the deputies in such an arrangement, having lived through some small piece of energy and given it completion, quite quickly leave the role. And some of the figures continue to be in intense movement with the manifestation of strong feelings. Apparently, those figures who are related to this story remain. Several fragments of such movements may occur in different parts arrangements.

The arrangement ends when the energy leaves it.

Structural arrangement of figured cards

Figured Tarot cards represent archetypes of subpersonalities, elements social life our soul, the roles that we play when communicating with people, and that they play with us. Their meanings are also described in my first book. Arrangements with them are similar to those widely used today in psychological practice arrangements of gods and goddesses (usually ancient Greek).

At the client's request, I invite 16 deputies - one for each figured card. Just as in the structural arrangements of the Major Arcana, they sort out the figure cards blindly, find a place for themselves and go into free movement. It is curious that a multi-level arrangement almost never happens. The figures quickly become recognizable to the client as characters in his system (not necessarily family). At the same time, age and gender meanings maps are not always followed. That is, the Page is not always a child, the Queen is not always a woman. The meanings of the cards rather show the femininity or masculinity, infantilism or maturity of the characters in the client story.

Next, I introduce the client or his deputy into the arrangement, and the arrangement continues in the usual manner. Such work can be useful in identifying resource qualities for achieving a goal, harmonizing relationships and resolving professional issues.

Structural arrangements of symbols, persons and objects depicted on the map

This method of arrangement was described by me in the first book. I will present here the main conclusions describing the technology of work.

This is a group arrangement. First, I ask all participants to draw a Tarot card, track their emotional attitude to the map, treat it with respect, but do not try to interpret it.

Having selected a client and accepted the request, I ask him to tell me what he sees on the card he received and what he concentrates on. Avoiding interpretations of the depicted symbols and images, he answers the questions: “What do you see?”, “What figures and symbols attract your attention?”, “What do you highlight in the map drawing?”

For each symbol allocated by the client, a substitute is selected. I ask the client to put him in a constellation. Next, the arrangement proceeds in the usual manner, revealing the client’s story. Substitutes for symbols, persons, and objects often turn into members of the system and illustrate a situation recognizable to the client.

At a certain point, I invite the client to enter the arrangement. Sometimes I ask him to choose the figure that touches him more, in which he feels more energy, and stand in its place. But more often I myself put the client in the role that I feel is “his place.” From this role, he performs permissive actions and speaks accepting phrases.

After placement, I work with deputies in sharing (of course, maintaining tact in relation to the client). I draw their attention to the resonances, the non-randomness of their choice for the role and the activation of their own experience, often excluded. It is important that the deputy appropriates it for himself and returns some of his own part of the soul.

I noticed that in group work a group field is formed. At the same time, an individual, “substituting” from arrangement to arrangement during 3–4 hours of work, lives his story stage by stage, revealing and arranging his (conscious or unconscious) request. This request is surprisingly reflected by the Tarot card drawn out at the beginning of the work.

Mandala Tarot. Exploring the interior

I took this self-exploration exercise in the style of free constellations from the practice of Elena Veselago, integrating it, of course, into working with Tarot cards. The idea of ​​the exercise is that each person carries with him (in the field around him) the figures of his system. Esotericists would probably talk here about the state subtle bodies. I am not an esotericist, this metaphor is close to me.

By moving around a person in a state of vicarious perception, one can recognize such figures in his field. It is experienced as a feeling of the presence of someone or something, strong feeling, that “there is someone/something here” or “there is someone/something missing here.”

The exercise involves two people - the client and the arranger. The client stands still and holds the Tarot deck in his hands (he can shuffle it before starting the exercise or during the exercise). The constellator moves slowly around him and recognizes the figures, finds such areas of energy, points them out to the client and anchors them with a card, which the client himself blindly draws from the deck. The arranger places the card face down. So after some time the client finds himself surrounded by several cards, as if he were the center of a mandala.

The cards are turned over one after another. Throughout the entire exercise, the client can experience a range of feelings, states, recognize the characters in his story, and experience a variety of bodily sensations. The arranger is present during this process with receiving attention.

When all the cards are revealed, you can complete the arrangement or leave an object or card in the client’s place as a substitute, and he himself can go into the metaposition and look at the arrangement from the observer’s side. Such experience can also be useful.

Tarot installation

“Installation” is literally translated as “installation”, “placement”, “installation”. It represents a form contemporary art, in which a spatial composition is created from various elements, representing an artistic whole. Something similar happens in the described group work, which combines the method of systemic constellations with the technique of “family sculpture” by Virginia Satir.

Just like in classic arrangements, we have the installation customer making a request. The request may be anything or not stated at all. For us, it is not the request form that is important, but access to the system field provided by the customer (client).

This is followed by the selection of alternates from among the group members. Each alternate put into a role draws a card from the full deck. He does not need to demonstrate it to the group, client or presenter. He comes into contact with the characters of this card, with its mood and energy. Then he puts the map aside, finds a place for himself and continues to experience these energies, passing them through his body, feelings, thoughts and images. Moves to deeper and more spontaneous living, becomes driven by the energy of the card in free movement, allowing it to control itself.

Thus, one or more deputies enter the installation space. As parts of one composition, they interact with each other, exchange messages, making up a single plot. This is followed by the usual constellation process, which ends with a natural decline in energy. An indicator of the correctness of what is happening is a change in the states of the client, presenter, deputies and group members.

Thanks to such an installation, through the metaphor of a map, the client recognizes his situation, the driving forces of his life story, perceives it as a kind of unity in diversity, where both the whole and each element are important. He sees the pattern underlying it. By interacting with him in harmony, he finds a solution.

After completing work with the deputies, the client makes an arrangement from the cards that the deputies chose and lived. He uses these cards as subject anchors, lays out from them the optimal solution for his request, fixes it in space and in his mind. I noticed that, unlike a conventional arrangement using the Tarot as subject anchors, the installation arrangement takes less time and quickly leads to a solution, because the energy has already reached its peak at the previous stage, the main work has already taken place. When the arrangement is completed, the whole group looks at the laid out cards with acceptance for some time.

I often use the installation method for a general group arrangement, where there is not one customer and each participant works with his own request. In this case, all group members draw a card from the common deck at their request. Then they come into contact with the characters of the card, with its mood, and become led by its energy in free movement. Such general process surprisingly beautifully reflects the field of the group, the resonances into which we enter when we meet each other.

After the arrangement is completed, each participant receives access to the entire resource of the group, to all drawn and lived cards. He makes an arrangement out of them, using these cards as subject anchors. And for some time the whole group looks with acceptance at the laid out cards.

Resonance practice. Kaleidoscope of random encounters and tarot cards

They say, chance meeting- the most non-random. Every person who appears in our life brings us some kind of message: awakens our sleeping pain, suggests a solution, opens up new opportunities. This happens because not only individual people meet, but also soul with soul, race with race, one big Whole with Another.

Imagine how every day we are intertwined with thousands of people, reflected in their destinies, and they are reflected in ours. These resonances are one of the most beautiful and amazing things in the world. By observing and being aware of them, we learn and heal. “We are healing” - from the word “integrity”, i.e. we become whole through contact with the Other, thus enriching each other. It is this meeting with the Other (with a capital “D”) that changes us.

I came up with a set of exercises that I called “Resonance Practice.” We work in a small group of 3-6 people, where each person serves as a kind of medicine for the other and for himself. The request can be anything, for example: “I have this problem...”, or “I want...” - that is, be a description of the condition or have no wording at all. It doesn’t matter, only our meeting and the resonances that we create by coming into contact with the world of another person are important.

Stages of work

To get acquainted, I ask you to do a little warm-up. Pair up and tell each other everything you want about yourself for five minutes each.

Then one of the partners stands behind the other and introduces him to the group, tells us about him, trying to more accurately repeat what he heard. He does this on behalf of his partner, as if he becomes him. So in a circle, everyone introduces the other. Questions for general sharing: “What, during the introduction of your partner, emotionally hooked you, caused positive or negative feelings?”, “What was not heard, but remained meaningful to you?”, “What of what was said in the circle resonated with you?”, “How do the stories of people in the group relate to your own story?”, “What and who do they remind you of? ?

It is necessary to separate the request of consciousness and the unconscious. I collect conscious requests: I ask everyone who came and why, why now, what I want to get as a result of the work. Then I say that this request is undoubtedly relevant, but when we draw a card from the deck, it is important for us to open up to everything that is happening, to trust the unconscious, to ask the question as freely as possible, turning to something larger and wiser in ourselves: “ What am I (my soul, my psyche as a whole) ready to work with now?”

Everyone simultaneously draws cards from a common deck. They pair up and share with their partner their impressions of how they feel when looking at the map, what they see on it, what it says about their life. Such an analysis makes it possible to identify and understand the personal material projected onto the map drawing. Only after that I talk about general meaning cards, about its archetypal content.

I ask everyone to put their cards on the table. We look at them all together. This is a little meditation. I invite everyone to see their story in the laid out cards. The cards are arranged into a pattern unique to each person. You don't need to do anything, just watch silently.

Then everyone makes their own request individual arrangement from cards lying on the table, using access to the group resource. We look at each such arrangement with acceptance as a group.

The group session ends as usual feedback participants. I ask them what they leave with, what experiences they take into their lives.

The resonance practice lasts only 2–3 hours, and the depth of the work and the states experienced, its results, initially surprised me and the group participants. I have observed many times how the ability to feel another, to accept his fate, changes a person’s life. This is the healing effect of not only vicarious perception, but also of any contact. Perhaps Jung wrote about this: “The meeting of two personalities is like the contact of two chemical substances: if there is even the slightest reaction, both elements change.”