A Book Review: Homeopathy for Diseases- By Peter Chappell and Harry van der Zee
by Richard Pitt
Homeopathy for Diseases is a follow-up from the book “The First Simillimum”, which first explored the use of PC resonances. In that book, Peter Chappell described his journey of treating AIDS in Ethiopia, the challenge of using conventional homeopathic remedies in such difficult circumstances and his exploration of a “new” method of treating diseases like AIDS with “resonances” based on homeopathic principles.
Peter and Harry’s work with PC resonances has developed over the years, mostly with treating epidemics and traumas in Africa but also now expanding into other areas of therapeutic practice, including that of chronic diseases. They have been exploring the philosophical and practical implications of their work, questioning how it ties into conventional homeopathic theory and practice and broader issues of ideas of individuality v. the collective, epigenetic/miasmatic influences, intoxication/toxicity influences in disease and the role of diseases themselves in revealing challenges for human evolution.
This work has always been controversial within homeopathy. For some it steps outside the framework of homeopathy and they feel the word homeopathy shouldn’t be used to describe it. For others, the methodology, which challenges the concept of individuality, is simply anathema to their philosophical position within homeopathy. Others simply haven’t explored it and given its potential implications, find it hard to know how to incorporate into their regular practice. One of the most challenging obstacles for many in homeopathy has been the method of making the “resonance” remedies and the fact that until now, this method had not been revealed by Peter.
However, it is discussed openly in the book, which I think helps their cause, even if some people would still find it beyond their belief system to accept (and which doesn’t help give credibility to it from a conventional scientific point of view). Peter felt that as homeopathy was challenging enough for some people to accept, revealing the method of resonances would only compound this, leading to more disbelief and lack of credibility. However, he now sees that in the name of openness and transparency, it is better to put it out there and see what happens. Peter had experience in the past of “visiting” forms of intelligence outside of himself, journeying in a “shamanic” way to non-human (or at least non-terrestrial), non-material forms of intelligence. He explained that he could meet these forms of intelligence, but for a long time he didn’t know what to do with it, and he still struggled with accepting his own experience. It was when he was faced with the challenge of AIDS in Ethiopia that he then directly asked this “Advanced Intelligence Source” to help. This was in January 2002. He asked this intelligence to make a resonance to treat HIV/AIDS, with the idea that this was similar to the concept of Genus Epidemicus that Hahnemann and others had described – that is, one or more remedies will fit the complete picture of an epidemic disease, e.g., Belladonna in Scarlet Fever. Peter had a vial of solution and asked the Advanced Intelligence Source to resonate a “similar energy” to the disease into the vial. Therefore, in theory, this resonance, working on homeopathic principles of similarity, is designed to address the complexity of the disease known as HIV/AIDS. Peter and Harry term this process “reverse engineering”. Instead of finding a substance, making a homeopathic potency, doing a proving and then matching the proving to existing states of disease, they are taking the complete image of a disease (including its broader psycho/social effects) and asking for a “resonance” to match that picture. Then as the resonance is given, it works according to homeopathic principles, slightly magnifying the disease state and encouraging the body to cure itself.
Therefore, the authors are proposing two main ideas. The first is the concept that many diseases are not really individual or unique in nature to one person, but are part of a collective experience that would be experienced very similarly in other people. Like an epidemic disease, there is a clearly definable image of that disease. Often this disease stems from an original trauma, even generations back, which is then expressed in the person both physically and psychologically. If passed on through generations, this original trauma may express itself in more “chronic” ways, but by identifying the trauma can be still treated as if an epidemic type of disease. The second is that it is possible to find a “resonance” that can identify the trauma and all of its consequent effects through the method described which can then be given to all people with that particular trauma or disease, or where a history of that disease existed.
This concept will definitely challenge many people’s belief systems, not just within the mainstream medical world but also within homeopathy. Can this work? What is this intelligence? How can we be sure that Peter, or others, can do this with consistency and could this be simply a projection of one persons own internal process. Is it just another form of placebo action? For others, the concern is that, by identifying itself with homeopathy it further diminishes its credibility and makes homeopathy even more of a target to those who seek its demise. Futhermore, even if it works, it is simply not homeopathy and counters the very foundation and framework of homeopathic theory and practice. Peter himself described his own doubts about it but his initial results in Ethiopia were very dramatic; people literally on the verge of death beginning to eat again and becoming well. This experience has since been corroborated by many people, and in this book, there are many cases written documenting this effect. Some of the most dramatic work has been done in the treatment of war trauma, in the Democratic Republic of Congo, Rwanda and refugee camps in Tanzania. This understanding of trauma being an epidemic and that for most people the experience was the same is a good example of the ideas behind the method, as well as the significance of trauma of all sorts as an etiology in both acute and chronic disease.
A colleague of mine once said that just because it works doesn’t justify it within a homeopathic framework of thought and by encouraging its use, it will only diminish homeopathy more, especially in the field of education and the propagation of homeopathy throughout the world. But, if it does work and does so consistently, as the authors and others in the book testify to, does that not warrant serious research and investigation, especially in the context of treating the consequences of intense trauma in Africa and elsewhere and alto in the treatment of AIDS where the enormity of the problem is beyond the resources of classical homeopaths?
I have also found some of the concepts challenging to accept, and with others have had concerns about its identity within homeopathy. The authors have been aware of this concern within the profession and have called the remedies “resonances” instead of homeopathic remedies. But as they are homeopaths, there is still obviously a link between them, which is still reflected in their writings and descriptions of the method and also in the use of the term “homeopathic resonances”. I have traveled to Africa with Harry van der Zee to see how well these resonances work and to explore the whole issue further, especially in context to the broader challenges of bringing homeopathy to Africa. So far, I can say that there is some amazing evidence that they do work and I say this at the same time as my mind still wants to doubt it.
In the book, the authors do a tremendous job of explaining the theory and practice of using PC resonances. They cover some very important areas and for a homeopath new to these ideas, reading the book is crucial. I feel that without exploring these ideas and the implications of them, not just for homeopathy, but for the broader healing of the planet, then using them here and there and every now and then will not do justice to it. Also, because the very nature of this approach is challenging and without a doubt on the esoteric side of things, it requires more study to really comes to terms with it. Otherwise, it can all stay rather vague and ill defined. It needs thinking about.
Having already thought about it quite a bit and even having traveled to Africa to see for myself, I found reading the book opened up ideas in terms of looking at how I have practiced homeopathy for years and how by only focusing on more individualized, constitutional type of prescribing I have missed many cases. I had already been thinking and exploring this way of thinking from practicing homeopathy in Africa and also India, where etiology/causation take more priority than the nuanced psycho-dynamic cases seen in the west and where “epidemic” type of themes are more easily seen. But the philosophical ideas behind PC resonances explored in the book reveal yet more about some of the fundamental premises of homeopathic theory and practice.
The book begins with a theoretical background to the treatment of epidemic and infectious diseases, looking at the history of treating epidemics with homeopathy, including that of AIDS and malaria, the role of miasms and the evolution of miasmatic thinking in terms of collective disease states and exploring the concepts of epigenetics (the study of gene expression and heredity). It then explores the theory behind treating trauma, understanding the primal survival instincts and role of the reptilian brain in how we adjust to extreme situations in life and how this is compensated and sublimated into both mental and physical disease states. It then explores the theory of treating intoxication, e.g., chemicals, vaccines, EM waves etc. in our society and the impact that has on health. It then introduces the idea of treating chronic diseases with this method before looking at how PC resonances are used to treat a wide variety of infectious and epidemic diseases, trauma, intoxications and chronic diseases. In many of the diseases listed, case examples are given to show how the resonances have worked. Other chapters discuss some provings of PC resonances, the use of sound as a carrier for resonances, and ideas of “Creating Collective Coherence”, exploring patterns of collective consciousness, including morphic resonance patterns etc. In the appendix, there are included some shamanic journeys into various disease entities, e.g., Gonorrhea bacteria, Chicken Flu Virus, Lyme disease, Malaria and T.B. where the intention and purpose of these entities are explored. For those already challenged by the ideas of PC resonances, they may find this too much and definitely propels the book into more esoteric realms, but within a broad church of medical/social anthropology, this form of exploration is not inconsistent with the experience of many traditional cultures.
The concepts explored in the book therefore open up many doors of thought, and even if, as a homeopath, you choose not to use these resonances in your practice, the following concepts are worth considering, as defined by the authors:
The authors state that conventional classical methodology is not enough to deal with the collective level of suffering on the planet. “Collective derangements of the vital force need to be recognized.”
Classical and Clinical homeopathy need better integration. Clinical treats diseases and Classical treats the individual. While ideally complementary and part of any homeopaths broad approach, in reality these methodologies have been exclusive, dividing homeopathic practice.
The term “epidemic” can be seen in a much larger way and many individual diseases are really part of the collective experience of many people, often stemming from a trauma, toxins, and most significantly, suppressed emotional experiences.
“Chronic diseases are in fact slow-moving epidemic diseases which move and adapt through the generations by the epigenetic process….The main origin of all diseases is psychological. The psychological origins of chronic disease are our survival instincts, passed on through generations (epigenetics). Chronic diseases are the same for all of us and can be treated as if they are epidemic diseases, which means one remedy per disease, which is the same conclusion as conventional medicine. The key difference is however, crucial. We see chronic disease as an intelligent communication between our unconscious and conscious selves, which is to be facilitated to bring about a resolution of the disease. Conventional medicine sees chronic disease as of physical origin to be eliminated by any means possible, and not all intelligent.” (This concept depends on the ability therefore to find “one” remedy that matches the whole disease, the basis of the resonance methodology. If one can accept the methodology, then it makes sense. If one cannot accept it, then it doesn’t – reviewer).
“Epidemic diseases have an intelligent organism behind them, a virus, bacteria, parasite or fungus… diseases are forms of love, a wise and loving consciousness helping to look after the human race… They are trying to inform us and wake up the human race and to make it more conscious, to make us aware that we are consciousness itself. So the diseases are working on evolving our conscious mind.” (This idea of the deeper spiritual purpose of disease is not new. However, the authors are attempting to change the context from the individual response to a disease to the collective response and the challenge a disease has for everybody who experiences a particular disease, be it even a nation or the whole planet. It is not an individual matter – reviewer).
The purpose of AIDS is to reveal the problems of having sex with no love involved. This is the reason for AIDS. For Africa, AIDS may result in a radical realignment of the position of women in society and their relationship to men, sex and traditional roles.
In miasmatic theory, the authors discuss the three major miasms as META-MIASMS, which fit the broader functional themes of each and which are much larger themes than merely the diseases of scabies/leprosy, gonorrhea or syphilis. They are broader concepts which have parallels in other systems. On the other hand there are SPECIFIC MIASMS – which the authors state can include many conditions, which they call traumas (physical, emotional, sexual, spiritual, toxins, specific diseases, environmental trauma etc). These traumas are sublimated and integrated into the body/mind producing diseased states and are then passed on generationally, creating potentiality for further diseases, following the theories of epigenetics and normal miasmatic theory in homeopathy.
Resonances for the many traumas can be created, which cover the biggest totality of symptoms and affects of the original traumatic imprint. The authors claim that these resonances may often go much deeper as well as being much broader than individual remedies, including nosodes, and therefore get to the deepest root of the situation. (The notions of which remedies go to the root of all disease are embedded in homeopathic thought, and especially miasmatic theory. The authors are making the case that by identifying the original trauma and the effects of that trauma, even generationally, deeper cures can be achieved and done so more simply than the challenge of finding individualized remedies - reviewer.)
PC resonances are more effective and broader acting than nosodes for particular diseases, e.g., Medorrhinum may not often cure acute gonorrhea, more the consequences of it, whereas PC gonorrhea can treat the disease and its consequences. (The authors state that “PC resonances do cover the totality of the disease and can thus be reliably prescribed based on nothing other than the medical diagnosis. Here the best of homeopathy (like cure like – non toxic) meet the best of conventional medicine (diagnosis), a win-win situation that, to the benefit of millions, may bridge the borders between homeopathy and allopathy”).
This is just some of the concepts and claims made in the book, somewhat randomly selected by the reviewer. The authors are now exploring how to integrate PC resonances with regular homeopathy and this is especially in the case of the treatment of chronic diseases. They recognize that the individualized remedy for the whole person’s constitution is at times crucial and as all homeopaths can attest to, produces amazing results, but they make the case that at times it is not enough and other approaches need exploring. They accept that PC resonances don’t always work, (for example, in Africa, we didn’t get much result from PC Asthma), especially in some chronic diseases where the original causation or trauma is not clear and where there are levels of complexity involved, e.g., underlying toxicities and other “obstacles to cure.” They feel that in chronic disease, the best approach is often a combination of both methods. “In our opinion – confirmed by our experience – the ideal way of treating a chronic disease is by combining a patient specific approach (first simillimum) with a disease specific approach (second simillimum).”
Therefore the ideas in the book go much further than simply advocating some new remedies to add to the already long list used in homeopathy . They are attempting to redefine ideas of individuality v. collective identity, within the context of normal human experience, or when suffering from disease, and from the purpose of the evolution of the planet. They are using unconventional methods to do so, from shamanic journeys to “asking” an “Advanced Intelligence Source” to help make a “resonance” to treat extremely intense, life threatening diseases, e.g., AIDS and malaria. They have moved beyond treating AIDS to producing PC resonances for many other conditions, some of them stretching the credulity of many people, including this reviewer. In some ways, by sticking to a smaller number of resonances for more clearly definable conditions (epidemics and specific disease states), a more focused approach to this methodology could be achieved, with perhaps more willingness on the part of the homeopathic profession to accept.
In the end, the implications in the book invite the homeopathic profession to ask fundamental questions….Do they work? If they work, then what are the practical applications for homeopaths and others using this method? Will it help homeopathy in its attempt to gain greater credibility in mainstream society, or invite more ridicule? Does that matter?
For individual homeopaths, the questions are similar but more personal. Do I want to use these resonances? Do I want to be seen to do so within the homeopathic community? How will I use them in the context of my existing practice and how will I philosophically adjust my thinking to justify their use?
The broader philosophical implications of looking beyond individual experience to a collective experience may be what homeopathy needs to incorporate at this point, having perhaps explored the limits of individualism, as ever more remedies are produced, and ever more nuanced approaches to find the “exact” simillimum for the individual. Perhaps it is time for us all to see the bigger picture and see how homeopathy can be applied in a much larger context, similar to how Hahnemann saw it when looking at Genus Epidemicus approaches to illness. The authors are making the claim that this is what they are simply doing, albeit by using a very unusual method of finding the “simillimum.”
The authors have done excellent work in putting their case forward. The book is very well written and organized, a feat in itself. It remains to be seen how well this will work in persuading the profession to use them. However, if the experience of their use so far stands up to more people’s experience and the implications of this are recognized by enough people, then their work shall not have been in vain.
