A World Map of

HOMEOPATHIC FAMILIES

ANNE VERVARCKE

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 CONTENTS

Acknowledgements vii
About the Author viii
Preface x

CHAPTER 1 Uncertainties and Contradictions 1

CHAPTER 2 The Charm of Homeopathy 33
CHAPTER 3 Homeopathic Training 51
CHAPTER 4 The Gift 75
CHAPTER 5 The Vital Approach Map of Homeopathic Families 85
Case 5.1 Neon remedy 121
Case 5.2 Argon remedy 131
CHAPTER 6 Other 2D Groups 143
CHAPTER 7 Elements 155
Case 7.1 Stone remedy 156
CHAPTER 8 Row 6: Celestial Bodies and ‘Imponderables’ 169
Case 8.1 An Energy remedy 170
CHAPTER 9 3D Families and Groups 185
Case 9.1 Taxus baccata 202
CHAPTER 10 Animal Cases 217
Case 10.1 Fish remedy 244
Case 10.2 Mammalian remedy 256
CHAPTER 11 Family Finder 259

Index 265
 1
UNCERTAINTIES AND
CONTRADICTIONS

In the early stages of exploring a particular field of interest, and after

reading a book on a subject, the principles seem to be clear. However, after
reading another book on the same subject some new, and sometimes
conflicting, statements are introduced. As one examines deeper, uncertain-
ties and contradictions begin to surface. This is also the case in homeopa-
thy: the more one listens to different speakers at homeopathic seminars
and the more books one reads, the more disagreements there appear to be.
In the field of nutrition, it is even worse – everyone appears to contradict
each other. It is very unsettling!
The policy In the Centre of Klassieke Homeopathie (CKH)i was to present
several ‘schools of thought’ and let the students decide to which one they
felt attracted. The purpose was not for them to become followers of one
school of thought but to train people in making up their own minds after
in-depth study of the material.
This approach confused some of the students, who would have preferred
a clear set of instructions by their teachers; it is easier for them to follow
an authoritative figure than to be independent thinkers who take personal
responsibility for their own conclusions and actions. Since attendees at
CKH formed a heterogeneous group, we could not always make our point
clear to everybody. Homeopathy can be applied on different levels, and
they all have their worth. I do not object to clinical prescriptions or to
emotional healing and do not look down on homeopathic protocols.
My opinion was, ‘You can do whatever you want, as long as you know what
you are doing. There is not just ‘one homeopathy’, there are many forms and there
is a time and a place for all of them’.
In acute settings, Homeopathic prescribing may be in a circumstantial
way as it is influenced by the patient’s situation (job, emotional trauma,

1
CKH is the training centre for homeopathy that I established in Leuven in 1990.
2 A World Map of Homeopathic Families

etc.) that is the main cause for the symptoms, and in a constitutional way
as an ideal. My point of view gradually evolved over the years.
The more one gets to know about homeopathy, the more amazing its
potential becomes!

The George Vithoulkas method

In the mid nineteen-eighties during my last year of training, I discovered

the works of George Vithoulkas. His ‘modern’ and revolutionary way of
interpreting the classic material made it much more attractive and more
recognisable with everyday patients, complaints, and behaviours. My
fellow students and I were given remedy pictures taken from a draft manu-
script of a book by Vithoulkas, entitled Stolen Essences; uit de Materia
Medica.1 The pictures were secretly copied, and soon owned by virtually

Figure 1.1 George Vithoulkas

(Image credit: Tight Livelihood)

every homeopath; to the despair of the author, who claimed that it was
unfinished and contained mistakes. Those remedy pictures came to life in
our minds: we recognised our mothers-in-law, our bosses, our neighbours,
 Uncertainties and Contradictions 3

and partners in them. They were much easier to remember than long lists
of unrelated rubrics. The influence of Vithoulkas cannot be overestimated:
it stimulated a true global renaissance in homeopathy.
Although we had to familiarise ourselves with 300 remedies to pass the
Dutch exams, in fact only a handful of the so-called polychrests were used
in daily practice. Furthermore, the choice of the remedy seemed to depend
on the sets of symptoms in a patient, while he or she could easily have
chosen other symptoms, leading to another remedy being justified by the
reperatorisation as if it was only a matter of choosing symptom clusters and
eloquence. I could talk any Lycopodium patient into a Lachesis, if
requested, but if determining the remedy depended on the explanation of
the speaker rather than the state of the patient, then the whole body of
homeopathic theory was crumbling. On top of that, every remedy seemed
to ‘do something’, but rarely a real breakthrough or cure happened. While
our goal, or at least mine, was to ‘restore the sick to health’ as Hahnemann
stated in his first aphorism in the Organon.2 He did not just say: ‘do some-
thing ‘that helps’. We know that many things help: attention, a good conver-
sation, a cup of coffee, a walk-in nature, a sauna, herbal tinctures, laughter,
a healthy diet, empathy, and a thousand things more.

In short: I had slipped into a homeopathic crisis.

The Rajan Sankaran method

The way of Rajan Sankaran appeared ‘just in time’ for me. He was one of
the seminar speakers whom I heard in the early nineties. I found what he
did with the classical material fascinating. He went beyond the superficial
meaning, saw the feeling behind the feeling, brought it down to a core
delusion that he used as the essence of the case. Most homeopaths aimed
at prescribing on the essence, but the definition of this term, varies widely.
In the CKH curriculum, Dr Sankaran’s insights were eagerly introduced.
As he gained recognition for his fast-evolving insights and for his books
that inspired homeopaths everywhere, an unwanted and unforeseen
schism occurred, for many homeopaths found his vision too speculative.
They preferred to stay on the solid ground of the classical rules and tra-
ditions. It severely divided the homeopathic community. Everybody had to
seriously question themselves about what held true for them and what they
would reject. Sankaran’s teachings came at the right time for me. I may
have stopped practising homeopathy otherwise. The result of seven years
of study was an inconsistency with which I could not live.
 Uncertainties and Contradictions 5

Students were encouraged to put time and effort into studying the
classical works and Materia Medica thoroughly and given reperatorisation
exercises. There is no way to master anything without total dedication and
relentless practice. A sportsman, an artist, a performer all practice most of
every day. On the blackboard in the classroom was written: 10,000 hours is
the minimum.
The ‘basic delusion’ theory expanded into the ‘sensation idea’, some-
thing that was in the air. Homeopaths were talking about this ‘confluent
point’ where mind symptoms converge with physical symptoms, but
nobody had described it in a systematic way before Rajan Sankaran. For
me, it was the illumination I needed: I was trying to achieve this confluence
point, the things that connect all the pieces of the puzzle, without having
the precise words or concept for it. He pointed out what I recognised as
exactly what I was seeking. Great progress!

My method

The time had come to go my own way, without a need for masters or ideas
to follow. It is when you feel your adult life has begun that you can start
learning on your own. That is when I stopped attending seminars and
started giving them instead.
The purpose of giving seminars is, or should be, to bring original material
that cannot be found anywhere else. What new material did I think I had
to offer?
It was what I called my reading of the Organon2 combined with the sensa-
tion theory. In doing so, classical homeopathy combined with modernism
resulted in what I deemed the best of two worlds. This was not a clever
trick to satisfy both parties, it just occurred to me that there is no funda-
mental contradiction in treating the distorted Dynamis and treating the
‘sensation’. Hahnemann argues in the Organon2 that the deranged Dynamis
expresses itself with signs and symptoms in mind and body; the logical
consequence is that the Dynamis, whatever that may be, is located beyond
mind and body. And what do we find there? Exactly: the sensation.
When the Sensation Theory was still in its infancy, and made the
traditional blunders of that stage, it was time to continue my journey alone.
I could make blunders myself, without trips to Mumbai or any costly assist-
ance. I arrived at a point where I could formulate a way of operating that,
according to my understanding, promised better results and less error. This
meant that I had to call it by a different name, as new Sensation theorists
 Uncertainties and Contradictions 19

led to the conviction that Minerals work deeper or longer than Plants, for
instance. That is not the case of course.

Do some remedies work deeper than others?

How could that be the case? When a remedy is the patient’s simili-
mum, it is a perfect match to his state, regardless of the kingdom, or
at least the best possible match we can find. Whether the remedy is
from Plant, Organ, Gemstone, Carbon, Spider, Worm or Mushroom
origin does not make any difference. The idea that some remedies
work longer and deeper than others may be the result of clinical
prescriptions and evaluating them as if they were constitutional.
Many Plant remedies have a reputation of being acute: they are
selected for some physical keynotes and used in an almost allopathic
way. It is not surprising that they do not work ‘deeply’, if they even
work at all.
Polychrests, as our archetypical remedies, gained such an inflated
morphogenetic field that they almost certainly ‘do something’ for
everybody. Their actions can be long and deep indeed as their rubrics
cover about every symptom and feeling one can have. They are gener-
alised but they fit, like the twelve signs of the Zodiac. The zodiac signs
represent twelve archetypes, and we can recognise general attributes
in ourselves according to our own sign. Another example is the nine
types of the Enneagram: they also represent typical personalities, and
each person can recognise his suitable number. But again, they are
not very specific. One has to start combining numbers in the same
way that an astrological chart is much more complicated than the
birth sign suggests. A Polychrest prescription is a safe prescription: it
should help the patient. However, it does not work as deeply and as
permanently as a similimum.

I belong to the second group of homeopaths mentioned above. There does

not seem to be any consistency in the miasm theory to me. If 99% of all
people have Psora (and in Hahnemann’s writing it is even ambiguous
whether it is inherited or acquired), it can hardly be one syndrome. That
the omnipresence of diseases such as syphilis and gonorrhoea led him to
the understanding that beneath acute diseases, there might be an under-
lying reason explaining the chronic course, I can understand. Psora is a
different story, however. First, it is not a disease. Secondly, it is unclear in
Hahnemann’s writings whether its origin is scabies (which is a parasite) or
 3
HOMEOPATHIC TRAINING

It became increasingly clear to me that homeopathic education is unique

and complex. The student groups include people from all ages and back-
grounds. There are no special requirements to start homeopathic training.
Nobody knows what to expect anyway, or rather, everybody starts with a
set of ideas about homeopathy that soon turn out to be erroneous. In my
book, Zonder Verhaal1 I dedicated a chapter to the somewhat curious phen-
omenon that everyone seems to have an idea or opinion about homeopa-
thy, most of them not hindered by not having any knowledge on the
matter, and that all of them are incorrect. It is quite amusing, nevertheless,
and once again proof that homeopathy is unique in all aspects. During the
first year, the novice is confronted with what homeopathy is about and
either becomes fascinated or drops out. I always warn the new students that
homeopathy is contagious, chronic, and incurable. The ones who stay and
who are able to grasp the scope of the fundamental principles go for a ride
that is more adventurous and challenging than they could have dreamt in
their wildest dreams. Having completed an art training and educational
degree myself and comparing other training programs, discussing homeo-
pathic training with directors of homeopathic schools in many countries,
it appeared to me that it should resemble art training in order to be effec-
tive.

Homeopathy is both an art and a science

We all agree on the traditional idea that homeopathy is an art and a science.
Most trainings then offer a large bulk of knowledge, which is to be con-
sidered the scientific aspect. Regarding the artistic aspect, however . . . well,
hopefully a person is born with it or if a person is lucky, they will develop
it as they go along. But that is not what art training is about. The technical
aspect needs to be mastered and therefore practiced and repeated insis-
tently, while every good art teacher will simultaneously emphasise the artis-
tic aspects. Ideally, the same template would be introduced in homeopathic
training have argued that an apprenticeship would be ideal, especially in
52 A World Map of Homeopathic Families

the homeopath’s clinical training.2,3 Live consultations, run by the

beginner, should be analysed, and discussed together with a mentor. The
more tailor-made the coaching, the more the beginner will benefit and gain
confidence. What could be better than demonstrating the theory in
practice?
The following paragraphs are excerpts from a presentation by my
colleague Christel Lombaerts and I give at tan ECCH-ICH Educational
Symposium held in Leuven, Belgium on April 24th, 2009, entitled, The art
of Clinical training.
Our lecture will tackle in more detail the ways in which especially clinical training
shows similarity to teaching the arts. Although there are specific challenges
belonging to specific arts, in general, one can say that art is conveyed in compara-
tively little theoretical and technical education and most of the actual practicing.
A minimum of talent and maturity, combined with a teacher who is capable of
coaching heterogeneous groups, largely determines the final result. The theoreti-
cal education familiarises the student with the definitions of art, aesthetics, art
history, different styles and movements. The technical bit covers the use of the
‘instruments’, be it pencil or paint, the violin or the voice the artist will use as a
means of expression. The actual practicing consists of a daily training until one
master the instrument enough to make a decent performance. It will take a master
or at least an experienced practitioner to help, guide and coach the novice along.

(. . .) We want to argue that, although learning theories may be helpful, teaching

homeopathy really differs from teaching anything else. It takes place simul-
taneously at several levels. Context and content in teaching homeopathy are
inseparable.

An ideal educational model should offer an apprenticeship, where the student is

in close contact with an experienced practitioner, assisting him or her, working
together with him or her and being supervised along the way. Teaching homeopa-
thy calls for several specific competencies and qualities of which the teacher’s
personal development is a crucial one. Moreover, depending on the goals set by
a specific homeopathic training, one can apply homeopathy on different levels,
which can be compared to the levels of experience, and which are used by con-
temporary homeopaths. The different levels of application of the homeopathic
philosophy and theory are the following: Mathematical (Level 1): after gathering
information in a rather systematised way, rubrics are repertorised in a computer
and present a one-dimensional result without depth; Technical (Level 2): a more
clinical approach, whereby pathology – be it physical or mental/emotional – is
individualised. The prescription is then based on finding which level is disturbed
or on knowledge of the Materia Medica; Psychological (Levels 3 and 4): the focus
is either on the personality, regardless of the physical symptoms and more or less
type-casted, or on the repertory rubrics reflecting the motivations and beliefs
behind feelings; Vital (Level 5): the homeopath prescribes on the matching
pattern of a remedy and the totality of the expressions in mind and body of one
disturbance of the Dynamis.
 Homeopathic Training 53

(. . .) It seems self-evident but nevertheless important to mention that to be a

good teacher, one must be well-versed in didactics, has the capacity for self-eval-
uation, teamwork, and group management skills. Theory can be repeated a
hundred times and still not be recognised nor applied in practice. The only way
to ascertain that students have grasped the theory is to engage them in practice.

It involves a kind of artistry, and it emerges primarily from practitioners reflecting

on and enquiring into their own work. Since it is embodied in people rather than
in abstract prescriptions, it can perhaps be coached and facilitated, but it cannot
be formally taught.

The theory of cognitive apprenticeship brings a solution to this obstacle.

Cognitive apprenticeship finds its roots in the old master-apprentice model. In
this model, the novice will first observe how the master performs. Consequently,
he will try to fulfill the task under guidance of the master. He will start with
simple and partial tasks and will gradually be given more difficult ones. In this
process, the master will also gradually withdraw. Observation, support, and fading
are the core principles of this model.

Our conclusion was that good homeopathic practice comes down to more than
applying certain techniques. A form of art is involved, which is difficult to teach.
One solution is to teach the totality of subjects in increasing depth. Regarding
clinical training, the master-apprentice approach can be useful, provided that a
few critical factors are considered: the differences in talents between students,
and a safe climate that encourages both teacher and students to reveal thought
processes and bring up difficulties. There should be a balance between showing
students that there is no absolute and final fixed “truth” in homeopathy, in
analogy to the arts again, and acknowledging the fact that there surely is a
distinction in levels and quality.

One major difference between the arts and homeopathy is that in the former, the
artist is expressing his most personal inner world, while in the latter, the
homeopath is – as much as possible – an unprejudiced witness, an undisturbed
receiver of the expression of the inner world of the person in front of him. He
tries not to let his own inner state interfere to fully ‘observe’ the state of the
patient. In doing so, he judges continuously between the common and the
peculiar, but ‘he thinks nothing of it’. Maybe the most significant and discrimi-
nating skill or talent of the homeopath is the faculty of discernment.

Masterclasses

This approach was the reason why the masterclasses came into being. The
format was simple:

1. I would carry out a consultation in my office while the homeopaths

followed on a screen in the classroom. At a convenient point, the
dialogue was interrupted, and the patient asked to leave the room for
 3D Families and Groups 197

Figure 9.1 A simple representation of taxonomic levels

we do not have on all these different levels. It would be undoable and

therefor unnecessary. This applies not only to Mosses but to virtually all
our homeopathic substances.
Figure 9.1 shows that when we look at the taxonomic rank under
kingdom, we find phylum, class, order, family, genus, and species. There
are no substances in homeopathy for which we have clues on each level;
we would need to be specialists in everything to make that possible. The
same also applies to Mosses. When we group them as Bryophyta, we are at
the level of the phylum, but newer classifications make subdivisions in
different phyla. The larger group then is the Embryophyta, containing the
Mosses, Ferns, and Seed Plants (Gymnosperms and Angiosperms).
For the time being, until we have more detailed information, we will
discuss Mosses as one group: the Bryophyta. They are flowerless, seedless
land plants and older than Lycophyta (of which Lycopodium is the famous
member) and Monolophyta (Ferns).
Little is known about those groups and families that reproduce without
seeds. Many are extinct and either only fossils still exist or the few family
members who were left managed to survive and have adapted to current
circumstances. The following information was collected intuitively, with
the warning that not everything is backed up with evidence from cases.
198 A World Map of Homeopathic Families

The Moss sensation is like having fallen from grace, which results in a
feeling of being in free fall and wanting to firmly hold on to whatever or
whoever is near and available. That will most likely be their family: they
are the first and foremost candidate. For Mosses, it is as if there is nothing
else besides their family, or at least nothing more important. They always
seem to be on the lookout for a partner; somebody to hold on to. Material
things do not interest them much and they are not attached to them. In
provings, the idea of ‘nomads’ came up repeatedly.
Mosses are generally open, honest, and sweet people, although a certain
shallowness combined with an undeveloped, childish aspect in their
emotional life can throw a spanner in the works. On the one hand, they
can have bursts of enthusiasm and are able to feel empathy to a certain
degree. Their need for company, hugs, friends, and people around them
makes them reach out. On the other hand, they are easily overburdened
and can fall into passivity.
A few of the Moss patients I have treated were rambling away without
interruption, talking about all kinds of unrelated subjects, with unnecessary
details. In a few cases, I had to ask what the problem was, even after letting
them talk for almost an hour. Their answers gave me the impression that
they had just randomly picked a few of the problems that they had origi-
nally come to me for.
When they have not figured out what is pulling them down yet, the
difficulty is usually somatised. They develop physical symptoms that cause
them to get the attention and clarification they need. When their need is
met, the symptoms disappear.
There is another aspect in Mosses that is hard to put your finger on,
although it is lurking under the surface, and you will notice it in your
anamnesis.
The patient appears to have a particular naivety but is dreamy, romantic
and passionate at the same time. Their sexual preferences and desires may
reflect that amorphous, underdeveloped (as if damaged in this area at an
early age) stage but they will most likely not tell you about that, as they do
not think that it is a problem. The homeopath will notice a kind of loose
attitude, sometimes bordering on frivolousness.
It is always a matter of life or death in Mosses but not in the same way
as it is for Row 6 of the periodic table. While sixth-row patients feel the
need to build up or prove their capacity to do superhuman things, Mosses
feel as if there is only a very thin line between life and death. It does not
cause fear or the need to make great efforts, however, but rather an aware-
ness of a reality that is accepted as such.
 3D Families and Groups 199

Ferns
Ferns or Pteridophyta, which is the phylum, include the real Ferns or
Pteropsida (class), the Equisetopsida (of which only the Equisetum Family
still exists) and the Lycopsida, which have two subdivisions: the Selaginel-
lales and the Isoetales.
They belong in Column 14 up to Column 17.
The Pteropsida or Fern sensation is one of feeling ugly and isolated. In
your consultation room, they may have a powerless attitude, complain
about being defenceless or, on the other side of the spectrum, react in a
defensive way.
The homeopath will realise during the interview or sometimes only
afterwards that it is unclear what the patient’s complaints are. It is as if the
patient is talking about everyday subjects to an acquaintance instead of
asking for help. As a homeopath, you want to help, not fill your time with
small talk, but it is as if they want to be nice and not bother you with their
complaints.
There are often many difficult relationships that come up in their stories,
as they are unable to hold their ground and tend to give in quickly. That
can result in confusion, as it is not clear to them what went wrong. In more
extreme states, they lose the ability to connect with others and they resign.
More common, however, is the overwhelming feeling that daily life is too
much. They can have a hard time coping and are prone to experiencing
‘crisis’ periods. They feel as if they have been violently cut off. Those
patients most likely end up with Lycopodium because that is the closest
‘family member’ we know.
I have treated Lycopodium patients that felt uprooted, denied, as if living
through deprivation and hardship, and deeply shocked and disturbed by
what they had had to endure. They tend to feel homesick and alone. The
‘cowardice’ (the powerlessness) makes them furious and bitter. They are
saddened by the idea that they will never succeed, that everything will fail
and that they will never reach their destination. On the one hand, they
feel as if they have been torn loose, but on the other hand, they had not
even rooted yet; there is nothing to hold on to and they will never be able
to find that lifeline (that is the destination).
As Lycopodium now has over 13,000 rubrics in RADAR/OPUS and over
23,000 in Complete Dynamics, it has become another panacea (like Sulphur
with 29,000): you can justify giving all your patients a Lycopodium prescrip-
tion. It is merely a matter of picking the suitable set of symptoms. In this
profusion of details, the essence gets lost. A Selaginella patient, a close family
member of Lycopodium, was always lovesick and easily overwhelmed.
200 A World Map of Homeopathic Families

A Huperzia Selago (also called Lycopodium Selago) patient’s main

complaint was a painful feeling during coitus that made intercourse
impossible. The young woman had regularly been having sex since she had
turned sixteen and because of her boyfriends’ compliments, she found her
capacities in bed the most important thing she had to offer. Of all possible
ailments, that one was the most difficult for her. Understandably, it affected
the relationship she was in at the time. With such a problem, it is unavoid-
able to talk about intercourse but still, I had the feeling that I had received
more information than necessary.
It makes one think of Mosses, where we see innocence combined with
indulgence in the sexual sphere. Could they belong to Row 1, where the
combination of 3D Plant characteristics and first-row issues lead to an
intimacy with one’s own body, its functions, and desires? Is that what we
pick up on during the consultation, as if the patient has not disconnected
from ‘the other’ yet and therefore shares his feelings openly?
It is not difficult to connect that idea with the first column on Michal
Yakir’s Plant Table in which she considers them as ‘not separated yet’.6
There are only Angiosperms, or flowering plants, in her Plant Table. I
consider Michal Yakir’s Plant Table to be a helpful tool to have an overview
of all the Angiosperms of which we have representatives in our Materia
Medica and how they relate to each other.
To my surprise, I discovered that the groups and families on the Vital
Approach Map of Homeopathic Families, which is based on the structure
of the periodic table, overlap beautifully with the orders and rows on
Michal’s Plant Table. A few examples: fifth-row characteristics – like the
need for being unique or special and for receiving applause – which are also
present in the Lamiales, can be seen in Fish and Birds, as well as in
Carnivorous Plants. The Dillenidae overlap with the Plant column on the
Vital Approach Map and the Hamamelididae correspond in large part with
the Bacteria, Rocks, Gemstones, Celestial Bodies and Artificial Human Arte-
facts. Molluscs, Spiders and Insects have many characteristics in common
with the upper three rows of the Rosidae and the Asteridae. All of that
confirms the fractal nature of homeopathic systems and allows us to be one
step closer to a simpler, more solid, and manageable homeopathy again.
I put all the Dicots of the Angiosperms on Row 6. The Monocots, the
other group of Angiosperms, can be found on Row 2, Row 3 and Row 4
on the Map. Although flowering, the ego is weak and they are dependent
on the existence and nourishment of the other, from whom the Monocot
feels that he originates (symbolised by Mama). There is more on Monocots
on page 207.