Systemic Constellation As a Research Laboratory in Architecture, Urban Planning and Political

Systemic constellation as a research laboratory in architecture, urban planning and political vision [Please cite this article as: Daniela Terrile "The Systemic Constellations as a research laboratory, in architecture, urban planning and political vision"]

Keywords Methodology, focused embodied emotions, futures research, urban planning research, alternate futures,

Abstract Systemic Constellations are a leading edge approach to catalyzing change to intuitively visualize and explore contingent future patterns. It is a practical approach for wise choosing, and represents a clear way to improve conventional scenario forecasting, strategic planning and marketing research methods especially when dealing with transformation and innovation in organizations. By creating maps of the whole ‘system’, they enable the invisible dynamics of even seemingly intractable situations to be revealed quickly and effectively, in ways that can be easily integrated into existing leadership, activist, commons and governance. As well as having a unique capacity to generate insights about systems, they can also provide a powerful solution-focused process, creating new pathways and solutions that were literally unimaginable to the conscious mind. Given their effectiveness, this systemic approach is increasingly being used to explore – and transform – such critical ecological, leadership and organizational challenges as:  Exploring the big issues of urban planning, architecture, resources, water shortage etc  Discovering how the human issues inter-relate with the bigger systemic issues and challenges  Strengthening the flow of leadership, roles and responsibilities and getting a greater alignment within leadership teams in environmental, community and other organizations  Creating new opportunities and possibilities in the face of cutbacks and uncertainty

 Discovering fresh purpose and intention in times which seem to be demanding new business models such as ‘prosperity without growth’  Developing and testing environmental interventions, strategies, options and initiatives  Developing better relationships between the human and non human world  Giving a voice to the elements and species of the earth which are not usually heard  Developing more generative relationships between internal members of our organizations, external customers, stakeholders and the wider ecosystem The questions to be proactively explored in Systemic Constellation can take many forms, depending on the purpose of the researcher and/or client. For example: • “What may happen if “X” (a decision or policy option) is versus is not chosen and implemented? In particular, how would it feel to live in each such contingent future urban city? • “Which of two policy options or possible decisions looks and feels better, “X” or “Y”? • “In a future involving a specific scenario [specified in advance], what significant impacts are likely, but perhaps are as yet unrecognized?” How would such impacts feel? Furthermore, how might these impacts manifest at various levels of aggregation, such as individual, organization, work group, subculture/ecology, and global culture/ecology?

The purpose of this white paper is to present a methodological approach to show to professional architects, researchers, urban planners and other professionals to try the method of Systemic Constellation for themselves and their clients. 1.0 Background The Systemic Constellation process is a trans-generational, phenomenological, therapeutic intervention with roots in family systems therapy (Psychodrama of Jacob Moreno, Virginia Satir, Iván Böszörményi-Nagy), existential-phenomenology (Brentano, Husserl, Heidegger), and the ancestor reverence of the South African Zulus. The Systemic Constellation process is sanctioned by family therapy associations in Europe and is being integrated by thousands of licensed practitioners worldwide. The work is also beginning to become known in the United States. A Constellation can serve as an illuminating adjunct process within a conventional course of psychotherapy. While it is rooted in the psychotherapeutic tradition, the method is distinguished from conventional psychotherapy in that, 1) the client hardly speaks; 2) its primary aim is to identify and release deep patterns embedded within the family system, not to explore or process narrative, cognitive or emotional content. Along time several people have been involved in the development of the process; however, the German-born Bert Hellinger (b. 1925) was the person who most contributed to make it known after the publication of his book Love's hidden symmetry

2.0 The Method

Constellations should not be confused with role plays. In the latter, the players work with their own interpretations and associations regarding certain scenarios based on previous personal experience and prior knowledge, whereas constellations are based on representative perception and are generally not personalized. Of course, this can be counteracted by individuals’ own conscious interpretations and agendas. For that reason, it is actually beneficial if the representatives are not experts on the topic or if they trust in the counselling/consulting process and is willing to set their own expert opinion aside for the time being.

Constellation work originates in the ‘family sculpture’ work pioneered by the American family therapist Virginia Satir, who would ask her clients to create a ‘sculpture’ of their family as a form of spatial metaphor representing family relationships (Nerin/Satir 1986). The method was developed further by her students Thea Schönfelder, Les Kadis, Ruth McClandon, Bert Hellinger and others. Largely as a result of Hellinger’s work, the method became well-known in the German-speaking countries, with Hellinger’s numerous major events and publications achieving a high level of awareness of the method in the field of family therapy. But although Bert Hellinger’s pioneering achievements are undisputed, his highly controversial, often disrespectful and ethically dubious treatment of clients brought constellation work into widespread disrepute (Haas 2004). The profession has now clearly distanced itself from his practices and made it clear that those practices certainly are not part of the method itself (Systemische Gesellschaft 2004). Gunthard Weber, Hellinger’s best-known student, and others after him have applied constellation work to conflicts within organizations. Matthias Varga and Insa Sparrer, with their concept of Systemic Structural Constellations, have developed and trialled numerous other forms of application as well. Whereas Hellinger’s approach was largely based on normative premises of how to resolve conflicts (‘the orders of love’; cf. Hellinger et al. 1998), Varga von Kibed/Sparrer (2000) and Sparrer (2007) consistently rely on constructivist- systemic thinking and dispense with normative components. Systemic constellation work is widely used as a tool in organizational consulting and conflict management in companies and non-profit organizations (NPOs) in the German-speaking countries. Its specific benefits are that: ▪ it quickly opens up unusual perspectives, generates new hypotheses and thus broadens the scope for action, ▪ it offers the opportunity to trial and evaluate options for action and their effects within the constellation, ▪ it generates sensory responses and insights into the situation and the perspective of ‘difficult’ conflict parties, more than almost any other method, ▪ it allows a shift of perspective, ▪ it makes visible the influence of the broader context on the conflict process, and thus ▪ it allows a high level of complexity without becoming overly concerned with detail.

2.1 Basic Method

When used alongside conventional management tools and methods, Systemic Organizational Constellations is proving to be a radical and effective method for tackling complex and intractable issues. It is used as an integral part of a wider organizational change programme, as an intervention to help teams and consultants diagnose and then deal with perceived blocks, and as a means to design and test new ideas. Systemic Constellations have applications for organizational, community, and social systems. The procedure below describes the most widely used subset of Systemic Constellations called Family Constellations in a group setting. A group of participants (10–30), led by a trained facilitator, sit in a circle. One participant (client or seeker) is selected to work on a personal issue. The others either serve as “representatives” or actively contribute by observing with concentration. The facilitator asks, “What is your issue?” The issue could be:  What is the best planning structure for a given city?

 How could the quality of resilience be improved, what can I/can we provide?

 How could civil society have more voice?

 Who are the important players (politicians, universities and architects, planners) to be addressed successfully?

The facilitator asks for information about the organization, the team, looking for conflict events from the past that may have systemic resonance. The client does not present narrative or commentary. Next, the facilitator asks the client to select group members to represent members of the organization, or symbolic elements of the issue itself. In the first case cited above, the facilitator began with the client and the planning structure in the second case, the client and a representative for resilience, sustainability approach. The client places each representative in the Constellation space. Once the representatives are positioned, the client sits and observes. The representatives stand with their arms at their sides without moving or talking. They are not role-playing. Instead, they use their bodies and intuition to perceive how it feels to be the person or element they represent. For several minutes the scene is one of stillness and silence while the facilitator observes and waits. Participants standing in this manner experience what is called “representative perception.” This refers to the phenomenon of perceiving emotions and body sensations that are meaningful in relation to the individuals they represent. The facilitator may inquire of the representatives, “How are you feeling?” Sometimes they are placid and without emotion. Other times they report strong emotions or physical sensations. The reports are subjective and contain some aspect of personal projection. However, the intermixing of representative perception with subjective personal projections does not contaminate the process as a whole. Often, what emerges is that a member of the organization is unconsciously expressing emotions and behaviors that descended from a previous pattern. The living team member‘s problematic behavior or circumstance is a repetition of—or compensation for—an event or trauma that occurred in the past. This phenomenon was first identified by Ivan Boszormenyi- Nagy, who called them Invisible Loyalties. The facilitator slowly works with this three-dimensional portrait of the family. First, the invisible loyalty comes into clear view. In the case of the young woman with depression, it was the client’s invisible loyalty to the grief of her deceased grandmother. Next, the facilitator seeks a healing resolution. In the case above, the representatives for the client and grandmother faced a third representative who symbolized the object of the grandmother’s undying grief. When the client felt herself in the presence of her beloved grandmother, she felt a profound release. Generally, representatives feel such relief when the invisible loyalty is perceived, acknowledged, and respected. The final step is for the facilitator to suggest one or two healing sentences to be spoken aloud or inwardly. In this case, the healing sentence was for the representative of the grandmother to say to the client, “Go live!” Afterward, the insights are not processed in dialog with the facilitator. Clients who are in an ongoing course of psychotherapy can integrate these insights with their therapists. There is a wealth of anecdotal and case study reports that, over time, the new image of the family system—with belonging, balance and order restored—gradually erodes the archaic image that underlies the impulse for emotional suffering and destructive behaviors (Cohen 2005; Cohen 2009; Franke 2003; Lynch & Tucker 2005; Payne 2005). Rigorous research is needed to test objectively the longitudinal outcomes of clients' experiences with this method.

2.2 Embodied Perception The terms "family constellation" or "systemic constellation" have a kind of poetry that I can appreciate, but as every facilitator knows, they still need further explanation to be fully understood. I've been seeking a term that would be self-explanatory, or at least closer to describing the unique phenomena of a constellation. I have tried "field consciousness," and heard Dan Booth Cohen talk about "representative perception," but the language that I like the most and have started using in my explanations is "embodied perception".

Embodied Perception is a term that is currently used in the field of cognitive science to describe the way the body affects our interpretation of the world. For example, as described in the wikipedia entry on embodied cognition, when a pencil is held between a person’s teeth creating a "smile", pleasant sentences are understood faster than unpleasant ones. This holds true in reverse: a "frown" increases the time it takes to comprehend pleasant sentences.

However, this particular use of the term still places the knowing inside the mind. It can even be interpreted as "when the body is experiencing this, it warps our perception like this."

Embodied perception in constellation work locates the body as the source of knowing, and the mind as a tool for interpretation.

The term embodied perception is a generalization of Dan Cohen's term "representative perception." I consider it a description of the sense perception that Eugene Gendlin describes in his focusing work, which also has a variety of terms to describe it: "bodily felt sense," "embodied knowing," or just "embodiment". I don't know how many focusers are also facilitators, but I would be curious to know Gendlin's reaction to the fact that the felt sense can be picked up by others as representative perception.

2.2.1. The human body in the systemic constellations The human body is a paradoxical being, because it is not only a substance, which is how we mostly think of "it" and even often experience "it"; "it" is also a complex system of capacities: seeing, hearing, walking, standing, gesturing. And once these enactments of embodiment are understood as capacities, it immediately becomes a question of their potentialities, their possibilities for further development, further cultivation, taking them beyond the stage of growth that their mere biological endowment attains. (Aristotle understood this beautifully! His entire philosophy takes shape on the axis of potentiality/actuality.) Our ways of seeing and listening, even our gestures—our ways of touching, holding, handling, manipulating, carrying, making and building—can be subject to learning processes, processes developing them as particular skills, particular virtues. I prefer, therefore, to talk of embodiment, instead of talking of the body, since when I say "the body", I am tempted to think in terms of a substance-ontology. That is not helpful! But we might begin to break our bad habit of thinking of embodiment and experiencing it as if it were a substance by realizing that we do not hear only with and through our ears, but with and through our entire "body"—our entire embodiment.

2.2.2. Phenomenology as a practice The phenomenological method as formulated by Edmund Husserl in 1913, constituted a discipline for self-reflection and self- examination that, contrary to Husserl's way of understanding it (namely, as a strictly, purely descriptive "science", a "positivism" in this radically distinctive sense), functioned in fact in a performative, or say therapeutic way, inevitably altering the experience it was engaged in describing. For the very process of describing experience invariably changes it—indeed, changes it not only after, but also even during the process of description. A description that is false with regard to an experience that has been lived superficially can enact or perform its truth, making itself true of experience by changing it through the penetration of phenomenological awareness. Moreover, neither Husserl nor any of his successors—not, for example, Jean-Paul Sartre, not Maurice Merleau- Ponty, not Gabriel Marcel, not Max Scheler—appreciated, or even recognized, the significance of this fact. Merleau-Ponty comes close, though.

2.2.3. "The Emerging Body of Understanding"

This name depends on the two meanings of "body", the literal and the figurative, and conceives understanding (under-standing) to be an existential and, as Martin Heidegger would have it, also an ontological question: a question, to be precise, that ultimately engages us in learning how to stand on the earth under the sky. As human beeings we could experience ourselves as embodied creatures, attending with phenomenological discipline to the forms of our motility and their existential- ontological meaning—in particular, gestures, walking, and standing.

2.3 Advanced Method.

The following is a useful sequence for integrative exploration across system levels:  Individual – somatic sensations (i.e., impressions related to bodily well-being).  Individual – affective sensations (i.e., emotional feelings).  Individual – cognitive sensations (i.e., thought impressions).  Primary group or most directly impacted party – general sensations or segmented into the three categories of sensations noted above, done one at a time.  Other affected groups or interested parties – general or specific sensations.  Groupings at larger levels of aggregation (e.g., nation, society, culture, world, etc.)— general or specific sensations.

NOTE: it is surprisingly easy and meaningful to experience affective or cognitive impressions vicariously, on behalf of a work team, a client organization, a competitor, a mass movement, a society, an ecological niche or whole system, a planet…, and to experience them as bodily, mental and/or emotional feelings, and even metaphysical and/or spiritual levels of impact, should the user be so inclined.

3.0 Case Examples Two brief case examples of using Systemic Constellation are as follows:

3.1 Proactive career analysis by an individual What is the issue? What is my motivation as an architect? How do we create a meaningful architecture?

What is it we want to achieve? My motive, purpose and the humanity of my work were expressed through this dynamic, utilising the emotions of the individual participants to assess their correct placement.

Who do we need to engage with to achieve it? We need to engage with the purpose, the security and the stability, quite simply understanding the security of the idea, driven by the soul of the work (the emotional drive for this chosen career). The mission, a creative goal rather than perhaps the end result embodied by the purpose, has to be teamed with a care for the human to create a meaningful work. The final point is the need to readdress the motivations and aspirations of my boyhood self to the reality of the here-and-now. My ambitions should not be held back by a seemingly difficult situation as embodied by the current economic climate.

3.2 Policy analysis and alignment of viewpoints across different levels of management in a multi-national NGO A second case example involves a team from a NGO (non governmental organization). As we were discussing various visionary futures possibilities, the group decided that they would like an experiential introduction to the method described above as Systemic Constellation.

3.2.1. What is the issue? Public land which has been turned into car park, which is badly managed and acts as an attractive place for homeless people; drugs and illegal activities to take place making the local residents/ families/ elderly people feel unsafe and threatened

3.2.2. What is it we want to achieve? Share responsibility; allow local resident groups to use such spaces to create a community garden; growing projects; culture and entertainment, managed by the residents from the street and the local businesses which are surrounding to the site. Allow a stable and collaborative approach to well being and addressing issues with well-being and security on the site via natural surveillance

3.2.3. Who do we need to engage with to achieve it? We need to engage with different user groups of the site; which commute to the location on daily and w-end basis. Also the resident inhabitants should be involved as key players for the future management of the site. Globally, “the chain” of human systems is only as strong as its weakest link. In the very long term, sustainable growth and well-being is dependent on the well-being of all nations, not just the ones that have a good shot at becoming prosperous. Thus, it is clear that developing a new customer base is essential.

The strategic question that should be focused on is not: Whether or not the NGO should move in this direction; Rather, it needs to be: How might it be feasible to help leaders at all levels in our NGO and in the outside world to experience and see this for themselves, so that meaningful progress in this direction might become feasible to achieve? Obviously, Systemic Constellation would be a way to do this, and it could be politically too risky to recommend. Sometimes it is more comfortable and convenient to continue with survey of futures research and forecasting methods.

4.0. Counselling/Consulting with Third Parties Most experience with constellations relates to the first field, i.e. counselling with third parties. Here, constellations have proved to be a valuable complement to other tools, i.e. other formats of conflict analysis or organizational development tools. The main focus is on the context of relationships instead of referring to opinions and attitudes of the actors. It provokes a shift of perspectives and helps a third party to put him/herself into other actors’ shoes. It also helps to reveal overlooked context factors, particularly relationships within the parties and the factors related to the mandate of the third party.

There is a broad spectrum of questions that can be tackled through constellations. The following examples illustrate the variety: A typical pattern occurring in constellations is that one or more representatives look in a certain direction and say their look is very fixed. This happened in a constellation of a reconciliation project in a war-torn country. The project-officer, who worked with an INGO which conceptualised and financed the project, requested a counselling session with external consultants because he found it difficult to collaborate with his counterpart from the local implementing NGO. In the constellation, both representatives – the case-provider and the counterpart’s – stared at the same point and were unwilling to look at each other. The facilitator suggested adding a representative at the place they were looking at. This representative was then interviewed and felt very ashamed. It occurred to the case-provider that this might be a metaphor for the ‘backstory/history’ of the project when the case- provider’s predecessor halted the project in its planning phase without explanation to the counterpart. This had been treated as a taboo issue so far and the case-provider now realized that it might make a difference to talk about this openly to his counterpart.

In another case, the case-provider completely changed her mind about which issue to address. The constellation was about an incident between the 'administrative district "A" ' (AD) and the 'administrative district "B" ' (AD), in Bruxelles. The case-provider situated the representative of one 'AD' group looking away from all the others, which suggested that this group might have felt marginalized. In the constellation, it proved possible to integrate this group by addressing the tensions, which had not been possible before because the case- provider (and her INGO) was too focused on the AD 'B' tensions. The constellation helped her become aware of this. This pattern – shifting the focus from interparty to intra-party conflict – frequently appears in constellations. Insights about how to be accepted as a neutral broker by the conflict parties were at the heart of a third example. A local NGO was eager to mediate between two ADs (A-AD and B-AD) who were engaged in a fierce cross-border conflict about access to a certain piece of land (Park Leopold). A-AD increasingly encroached this area (which belonged to country A) although it was traditionally used by B which regularly moved in from country B. The administrators of government A actively backed the position of the other AD, while the government of B remained disinterested. Due to the fact that the conflict was well-known and highly sensitive to the group, we suggested a blind constellation, which means that the people who are put into the constellation do not know whom or what they represent. This is a common way to ensure that personal information about the conflict does not influence the representative perception. The case-provider situated his own NGO, which belonged to B, behind and across from the B-government, which made the latter feel very uncomfortable. This could be eased by shifting the NGO’s position, which could be interpreted as: ‘Be more transparent towards your government’. The second insight for the case provider was that an NGO from country B was needed because only then did both feel that they would be willing to commit to negotiations.

5.0 Directive 2003/35/EC –sense making approach

A practical example where to use systemic constellation could be the implementation of the DIRECTIVE 2003/35/EC of the European Parliament and of the Council of 26 May 2003 providing for public participation in respect of the drawing up of certain plans and programmes relating to the environment and amending with regard to public participation and access to justice Council Directives 85/337/EEC and 96/61/EC

On 25 June 1998 the Community signed the UN/ECE Convention on Access to Information, Public Participation in Decision-Making and Access to Justice in Environmental Matters (the Århus Convention). Community law should be properly aligned with that Convention with a view to its ratification by the Community. Among the objectives of the Århus Convention is the desire to guarantee rights of public participation in decision-making in environmental matters in order to contribute to the protection of the right to live in an environment which is adequate for personal health and wellbeing. Since the objective of the proposed action, namely to contribute to the implementation of the obligations arising under the Århus Convention, cannot be sufficiently achieved by the Member States and can therefore, by reason of the scale and effects of the action, be better achieved at Community level, the Community may adopt measures in accordance with the principle of subsidiarity as set out in Article 5 of the Treaty. The systemic constellation could be an effective tool to explore why these obligations are not sufficiently achieved by Members States, what are the impeachments, and, on the contrary, identify those countries where these obligations haven been fully achieved.

Figure 1: Levels of Change

Member States could be defined as a group: as part of a larger system, the Member State could be activated (Team) starting from the single public administrators (self): from a change point of view, the different actors could be perceived as "Drivers" and their awareness and capacities could active the 'change' could be addressed as "Levels".

Karl E. Weick has defined the phases of sense-making as:

1. The activation (enactment), i.e. that process of interaction of the individual with the ecological environment "; 2. The selection (selection), according to which the individual operates the choices, eliminating the ambiguity contained in the flows of the experience; 3. Retention (retention), that is the phase in which the selected information is processed and integrated into the "cognitive maps" standards.

The concept of "ecological change" means changes that attract attention and start a process of sense-making at the same time portraying the raw material. As long as everything goes as usual, there's virtually no opportunity for the creation of meaning. The term enactment indicates cognitive interaction and operation of the protagonists with their environment. On one hand, the protagonists react to changes extrapolating certain aspects of context and trying to name them, on the other hand, with their (re-) actions have caused themselves of changes. Enactment produces "multiple - speeches" that serve as raw material for the sense- making. In a second step, people attach a meaning to these "discourses". This is the stage of "selection" as they apply orders and / or structures that have the form of causal maps. They contain variables whose relevance is ensured by previous experiences. The "retention" involves storing the results of the selection and their integration into causal maps that give meaning to the phenomena observed.

Through this methodology it could be activated that process of implementation of this Directive which enables transparency and enhance civil society commitment towards their territory: a shift of paradigm: from "sight to seeing": I cannot have a broader systemic vision, if I cannot see that particular element in my daily life.

6.0 Discussion When using this method in conventional corporate settings, all participants typically agree that the method is robust, but that a receptive political climate for its use needs to be developed early in the process so that results can be communicated in a credible way. In retrospect, it is interesting to consider how to choose or not to cite our use of these “visionary methods” in the methodology section of our reports for fear of losing credibility with clients who already felt a bit vulnerable to criticism for embracing alternative futures thinking. The discernment whether or not such reservations exist in a prospective client community is an important part of the contracting process leading to this type of work in politically sensitive settings. Hopefully, these brief examples give a taste of the range and robustness that Systemic Constellation offers the working futurist. But because the approach has as yet not really caught on as a way to help clients in different settings to experientially envision possible, probable and preferable futures for themselves and their clients, it is hard to say what the limits will be to which this method will ultimately be constrained. For example, with further development, this method may well come to be recognized as a form of Remote Viewing—a possible approach to futures research recently reviewed by J. H. Lee.

7.0 Summary/Conclusion Currently it opens the question of ecology, urban planning and political vision that focuses on "how to live in community tomorrow." One of the few initial conditions is ethics: the sponsor must be the person who has power over the issue, or at least have a share of that power. Another one, more complementary, is concentrating on the positive side of the issue (development, healing, wellness, peace ...). The systemic approach of constellation empower architects and urban planners to rethink and reinvent the practice of ''planning and building'' to discover emerging opportunities to create new cities in rapidly evolving consumer behaviors and global markets. Conferences

 Denmark, Connecting Fields - International Systemic Constellations Congress May 2- 5, 2013, Copenhagen

 USA, 5th North American Systemic Constellations Intensive, July 25-29, 2012, Farmington, CT

 Germany, The Eleventh International Intensive Workshop on Systemic Resolutions, April 29 - May 6, 2012, Germany

 USA, 2007 US Conference Archive

 References Cohen, D. B. (2006). “Family Constellations”: An innovative systemic phenomenological group process from Germany. The Family Journal: Counseling and Therapy for Couples and Families. 14(3), 226-233. (Available for educational purposes from the author at

http://www.HiddenSolution.com

http://www.familienaufstellung.org/

http://www.cwt.roundtablelive.org/

http://www.usconstellations.com/ Mahr, A. (1999). Das wissende feld: Familienaufstellung als geistig energetisches heilen [The knowing field: Family constellations as mental and energetic healing]. In Geistiges heilen für eine neue zeit [Intellectual cures for a new time]. Heidelberg, Germany: Kösel Verlag. Schneider, J. R. (2007). Family constellations: Basic principles and procedures (C. Beaumont, Trans.). Heidelberg, Germany: Carl-Auer-Systeme Verlag. Ulsamer, B. (2005). The healing power of the past: The systemic therapy of Bert Hellinger. Nevada City, CA: Underwood. Boszormenyi-Nagy, I. & Spark, G. M. (1973). Invisible loyalties: Reciprocity in intergenerational family therapy. Hagerstown, MD: Harper & Row. http://eur-lex.europa.eu/LexUriServ/LexUriServ.do? uri=OJ:L:2003:156:0017:0024:EN:PDF Citations

 Cohen, Dan Booth (2005), "Begin with the work: Constellations in large group systems." in E.J. Lynch & S. Tucker, Messengers of healing: The family constellations of Bert Hellinger through the eyes of a new generation of practitioners, Phoenix: Zeig, Tucker & Theisen.

 Cohen, Dan Booth (2009), I Carry your Heart in My Heart: Family Constellations in Prison, Heidelberg, Germany: Carl-Auer-Systeme Verlag.  Franke, Ursula. (2003), The river never looks back: Historical and practical foundations of Bert Hellinger’s family constellations, Heidelberg, Germany: Carl- Auer-Systeme Verlag.

 Lynch, Ed; Tucker, Suzi (2005), Messengers of healing: The family constellations of Bert Hellinger through the eyes of a new generation of Practitioners, Phoenix: Zeig, Tucker & Theisen.

 Payne, John L. (2005), The Healing of Individuals, Families, and Nations: Trans- generational healing & family constellations, Forres, Scotland: Findhorn Press.

 Payne, John L. (2006), The Language of the Soul: Trans-generational healing & family constellations, Forres, Scotland: Findhorn Press

 Beaumont, Hunter (1998), Love's hidden symmetry: what makes love work in relationships, Phoenix: Zeig  David Kleinberg-Levin (2011) Listening as Critical Social Praxis and as a Practice of the Self -- Lecture at Tuned City Conference Tallinn, Estonia  Dirk Splinter and Ljubjana Wüstehube - Discovering Hidden Dynamics: Applying Systemic Constellation Work to Ethnopolitical Conflict