Everyone knows the phenomenon: you walk into a room and know that something is wrong. Not because an object is missing or a colour is off, but because the space itself carries a quality that eludes the intellect yet is undeniably there. The ancient Persian tradition had a name for this faculty: Vohumana, the good spirit, capable of perceiving the order encoded in space — Asha — and equally its opposite, the dissonance. The Space-Organ is the faculty through which a person can sense into space and into things, receiving communications from the phenomena themselves.
#Space as a Surface of Contact
Modern natural science treats space as an empty container in which bodies exist and forces operate. In this conception, space itself is inert — mere extension without any quality of its own. Natural philosophy disputes this assumption at its root. Space possesses the quality of creating closeness. It is a surface of contact, the medium through which things and consciousnesses come into touch. Whoever regards space as a dead container cannot explain the living phenomena that unfold within it.
Jochen Kirchhoff (1944–2025) carried this thought to its full consequence: consciousness is something spatial, not something beyond space and time (Kirchhoff, J., 2007). The idealist claim of a spacelessness of consciousness is a phantasm. Already the phenomenology of bodily sensing reveals it: the lived body extends atmospherically into space or shrinks to a point in depression, entirely surpassing the physical-sensory body. Space is the medium through which consciousnesses come into contact. In Kirchhoff’s primary formula: outer space is world-soul (Kirchhoff, J., 2002).
Guidance “always comes from the space,” Gwendolin Kirchhoff says in a conversation with Elisa Gratias that TransitionTV published in September 2026; the anchor, she says, is within, but “the guidance is the space” (Kirchhoff, G., 2026, Das Schicksal ist größer als wir, 1:14:34–1:14:40). This part of the conversation is about the higher self; Elisa Gratias had asked what the higher self actually is (cf. ibid., 1:08:28–1:08:48). Later she follows up: quite practically, then, first of all through a brief pause and becoming aware of what one wants right now and what one is doing right now (cf. ibid., 1:14:16–1:14:24). Kirchhoff takes up the question of what one wants right now and turns it around: “It’s not about me.” (ibid., 1:14:24–1:14:27) She asks what is wanted of her (cf. ibid., 1:14:27–1:14:30). Immediately before the sentences on guidance from the space and on the anchor quoted at the start, she says: “Guidance comes from outside” (ibid., 1:14:31–1:14:34), which she has perhaps also said in various places (cf. ibid., 1:14:33–1:14:35); immediately after those two sentences she says that you are guided from the outside in (cf. ibid., 1:14:40–1:14:43). The word Raumorgan (space-organ) does not come up anywhere in the conversation; whether she means the space here in the sense of Jochen Kirchhoff’s concept of space, she does not spell out.
#Feelings as Spatial Realities
Feelings are not inner-psychological states. They are spatial entities, suspended between two people in space. Language itself betrays this quality: one falls into a feeling, is seized by it, stands under its spell. In antiquity this was self-evident. Thymos seizes Achilles as a real force, not as a subjective sensation. Hermann Schmitz (1928–2021) founded in his System der Philosophie the New Phenomenology, which grasps feelings as atmospheres: spatially diffused, bodily palpable powers that seize a person — not the other way around (Schmitz, 1967).
Unlike the individualistic approach, which treats feelings as reactions of an isolated subject, the systemic perspective recognises feelings as spatial constellations of the I in relation to various Yous. A feeling is a space between I and You, a connective space. This spatial order is not at the person’s disposal; it seizes them according to deeper laws. The primary emotional space of a human being is the space they carry from their family. Even family secrets take effect, even when they are not known. They are still felt.
#From Krause through Kirchhoff to Schelling
Helmut Krause (1904–1973) coined the concept of space-energy (Raumenergie) as a foundational cosmological principle (Krause, 1988). The radiation fields of celestial bodies produce, through reflection and interference, force-forms from which matter emerges. Space-energy is force with interiority, not mere external force: the world-will as spatial force-form. Gravity in this perspective is not mechanical mass attraction but an expression of matter’s retransformation into its origin.
Jochen Kirchhoff took up Krause’s foundational insight — that space itself is force, not a mere container of forces — and connected it with the tradition of natural philosophy. In Räume, Dimensionen, Weltmodelle and Die Anderswelt, he developed the central thought: the dead space of modern cosmology — infinite, empty, hostile to consciousness — produces what he called a cosmological neurosis (Kirchhoff, J., 2007). Whoever must accept this image of space becomes neurotic by definition. A human being can only endure in a space of consciousness, a living space (Kirchhoff, J., 2002).
Schelling (1775–1854) already conceived of space as the carrier of a force-field continuum. In his Ideas for a Philosophy of Nature, he described a subtle aether theory in which forces are understood as spirit-like realities (Schelling, 1797). For Schelling, gravity is the expression of a will back toward the divine primal substance, the primordial field. Every thing gravitates immediately only toward the absolutely One, the infinite substance — and only thereby toward everything. Schopenhauer (1788–1860) found in The World as Will and Representation the secret passage past Kant’s barrier of knowledge: through the analogy of one’s own will, a person gains access to the interior of the world (Schopenhauer, 1819). For the Space-Organ, this insight is central: the body is not an object among objects but the place where the interiority of things makes itself known.
#Three Prerequisites and the Formation of the Organ
The Space-Organ can be cultivated, but it cannot be forced. It requires three prerequisites: openness and ethical readiness, letting go of the need to be right, and Thinking Empathy (Denkende Einfühlung) as method. Whoever acknowledges only measurable space has not formed the organ. Whoever has formed it perceives what eludes pure intellectual activity yet remains present, touching, and real.
In constellation work, the spatial nature of relationship becomes bodily tangible. The actual movement of resolution happens in space. There is something that wants to happen — a spatial movement that entirely eludes intellectual activity. The space between the representatives is not empty. It is the place where what is at work in the system becomes visible.
In Thinking Empathy, the Space-Organ becomes active in a different way: to follow a thought, to ask where it sits in the body, whether it has a surface, a colour, a form. To truly sense the thought, to sense it together. Out of this there eventually arises a thought-impression of the other that is present in feeling — a whole-body impression. Thinking is present in feeling. It is a sensing of what is being said, tested for coherence and dissonance. Whoever has not formed this organ mistakes the language of space for nervousness or mere intuition and loses access to what communicates itself only through the body.
Natural philosophy supplies the framework of understanding within which the idea of ensouled space makes sense at all — not as metaphor but as a description of a reality the body perceives. Thinking empathy names the epistemic stance through which the space-organ becomes active: a thinking that remains present in feeling. And order work is the place where the spatial nature of relationship becomes directly tangible in constellation work.
#Sources
- Kirchhoff, G. (2026). “«Das Schicksal ist größer als wir» Gwendolin Walter-Kirchhoff über Christopher Nolan und das Leben” (“Fate is greater than we are”) [Video]. Conversation with Elisa Gratias, TransitionTV, YouTube, 18 September 2026. Timestamps 1:08:28–1:14:43: https://www.youtube.com/watch?v=smlQFizE8Lg (the Manova version Die Odyssee, https://www.youtube.com/watch?v=DjtervR5tR4, has different timestamps).
- Kirchhoff, J. (2002). Die Anderswelt: Eine Annäherung an die Wirklichkeit. Klein Jasedow: Drachen Verlag.
- Kirchhoff, J. (2007). Räume, Dimensionen, Weltmodelle. Drachen Verlag.
- Krause, H. F. (1988). Kosmosophie Band 1. Bietigheim: Turm Verlag.
- Schelling, F. W. J. (1797). Ideen zu einer Philosophie der Natur. Leipzig: Breitkopf und Härtel.
- Schmitz, H. (1967). System der Philosophie, Band III: Der Raum. Bonn: Bouvier.
- Schopenhauer, A. (1819). Die Welt als Wille und Vorstellung. Leipzig: Brockhaus.
