Given that the family tree continues to spread as a practical instrument of liberation from ancestral influences in the Catholic field, we must be more specific about the origin of this theory and what it says. Its roots are in Gustav Jung, who, wishing to give an evolutionary reason for common archetypes present in human beings, has coined the term of collective unconscious. The collective unconscious would be the accumulation of people’s past cultural experiences, transmitted genetically through the brain, thus building a structure of the psyche that belongs to the whole mankind, which has developed over time.
To this theory, is opposed immediately the concept of human nature, the same in all men. The whole human race are Adam’s descendants, if you want to use the term race, dear to a bad past. Now, it is the human nature itself that causes that there are common basic data (which I want to call archetypes): the animal instincts; rational instincts, that is, the questions that arise in every man and ask answers. In particular, the rational instinct to grasp existence of deities.
Gustave Jung put the collective unconscious even within a family tree. So, in his autobiography “My ways” written when he was eighty years: “While I was working at my family tree, I realized the strange common destiny that binds me to my ancestors. I strongly the feeling of being under the influence of things or issues that were left incomplete and unanswered by my parents, my grandparents, by my grandparents and my ancestors. It seems to me that there is often a family in an impersonal karma that is transmitted from parents to children. ” Jung speaks of an imaginary genetic karma. And ‘what is called Jungian shadow.
The Jungian shadow has triggered the fictitious “Psycho-genealogy”. Bert Hellinger, born in 1925 in Germany, psychologist and catholic priest is basically on this line, which spread since 1980. Bert Hellinger considers the family tree thinking about a mysterious “energy” of influences in the family system in question.
Gustave Jung pose l’inconscio collettivo anche nei limiti di un albero genealogico di famiglia. Così, nella sua autobiografia “Mie vie” redatta quando aveva ottanta anni: “Mentre lavoravo al mio albero genealogico, ho capito la strana comunanza di destino che mi lega ai miei antenati. Ho fortemente il sentimento di essere sotto l’influenza di cose o problemi che furono lasciati incompleti o senza risposta dai miei genitori, dai miei nonni, dai miei bisnonni e dai miei antenati. Mi sembra spesso che ci sia in una famiglia un karma impersonale che si trasmette dai genitori ai figli”. Jung parla di un immaginario karma genetico. E’ quello che si chiama ombra junghiana.
The Jungian shadow first came into the religious field giving way to the practice of healing through the family tree supply with the Congregationalist (Anglican) Kenneth Mc All (1). Then with the Claretian John Hampsch (2), of the Jesuit Robert De Grandis, who depends both on Kenneth Mc All and John Hampsh (3), and others, in a charismatic field. The Jungian shadow is seen by Kenneth Mark All as an influence of the souls of the ancestors of our family tree. Concretely, if one is sick, the cause must be sought in the family tree, where will be found traumatic situations in the ancestors, which affect the living causing them discomfort, such as signals of their unearthly unease. These are wandering souls, in a state of punishment (there is no mention of Purgatory or Hell), seeking an act of love to be liberated and go to heaven, with the result that they are released by those who give their love through prayer and Eucharistic celebration.
Biblically, Kenneth Mc All quotes the text of Exodus (20.5-6), which reads that God strikes the descendants of the wicked up to the fourth generation. Thus, God would ensure that in the afterlife, wandering souls can transmit traumatically their discomfort. But Exodus says something else, since it part of an alliance between God and all the people. The violators of the alliance will not have stable descent without blessings. Father Hampsch changes the content of Ezekiel (18,1s), placing the piece in the messianic horizon, according to which, fathers are liberated by the piety of their children established in Christ, and children, in their turn, are freed from the influences of their fathers from afterlife. A serious mess denounced by the “Conference des Eveques de France”.