Jung & Bohm & Penrose

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Jay KumarProf. Sean Kelly

Jung Seminar Final PaperMay 20, 2009

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Bohm,JungandtheNewHealthParadigm

Contrary to what modern science and medicine believe, a societys medical and

health paradigm is intimately connected to and directly influenced by its cosmology and

understanding of consciousness. Our current Western paradigm of health is based on an

outdated cosmological perspective and framework of consciousness that are no longer

adequate. Ever since the advancement of Cartesian philosophy and Newtonian physics,

the Western psyche has been operating under a system of duality and separation.

However, humanity appears to be evolving from a dualistic paradigm that reinforces

fragmentation to one of holism that now advances wholeness. This new holistic paradigm

of wholeness emerging in the respective disciplines of science and consciousness studies

is perhaps most evident in the theories of David Bohm and of Carl Jung. Both Bohm and

Jung base their respective theories on the premise that the cosmos and human

consciousness function in an undivided and coherent state of wholeness. This new

paradigm of wholeness has the ability to transform every facet of human life from

economics, geo-politics and religion to language. However, it is in the field of health and

medicine where applications of the paradigm of wholeness have the potential of having

the greatest and most personal impact.

In addition to a new cosmology and psychology of health, there needs to be a

better understanding of the relationship between language and consciousness as part of

the new medical paradigm. In fact, linguistic evidence suggests that this notion of

wholeness is reflected in human language and has always existed throughout history and


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in human consciousness going back several millennia. Deeply embedded in the human

psyche there exists a fundamental notion that perceives health as a state of

wholeness/oneness and disease as states of separation/duality. Using Jungs theory of

archetypes, exploration into both ancient and modern languages suggests that a possible

Archetype of Health resides in the human psyche.

The paper adheres to the concepts of Health Psychology1, a recently created field

of study that examines the vast array of human factors and models that influence and

shape a societys paradigm of health. As our cultural consciousness influences our

religious and scientific paradigms, it is then no surprise that our current health care model

is established on and functions within the concept of duality and separation. Dr. Comfort,

from UCLAs Neuro-Psychiatry Institute accurately observes, Medicine always acquires

the colour of its time.2 As humanity moves from an outdated dualistic paradigm of

reductionism and separation into a new holistic paradigm of integral consciousness and

wholeness, it is only logical that the way in which we conceptualize and practice

medicine will be colored by the changing times.

1 Health Psychology aims to analyze how power, economics and macro-social processes influence or

structure health, health care, health psychology and society at large. It is concerned with the political natureof all human existence, admits compassion in theory and practice, values freedom of thought and is aware

of the social interdependence of human beings as actors. The context for study is the whole of society,

government and commerce. In particular it is concerned with the impact of power structures as facilitators

or barriers to achieving health. It is concerned with developing knowledge and strategies to help build a

healthier world. Marks, Murray, Evans, Willig, Woodall, & Sykes. (2005).Health Psychology: Theory,

Practice and Research (2nd ed.). SAGE Publications, 24-25.

2Comfort, D. A. (1984, August). Quantum Physics and the Philosophy of Medicine.Journal of the Royal

Society of Medicine , 633.


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The paper is structured into the following sections, each one elaborating the

following point.

1. Our current health paradigm is the result of an outdated dualisticNewtonian cosmology/physics and Cartesian consciousness. It defines

health as non-disease.

2. A new holistic paradigm of health is emerging that defines health aswholeness.

a. This is evident in David Bohms notion of the Implicate/ExplicateOrder.

b. Bohms model enables a re-conceptualization of health and disease ina new quantum paradigm.

c. Carl Jungs Individuation and the Archetype of Wholeness provideapplications toward the new health paradigm. 3

3. A Jungian Archetype of Health possibly exists in the human psycheevidenced in human language.

Section One The Current Paradigm of Health as Non-Disease

Our current health care model has been shaped and influenced by a greater

Zeitgeistthat has been permeating and plaguing the human psyche over the past several

centuries. The etiology of this disease that plagues the collective human psyche is the

false assumption that we are separate from and superior to the Greater Whole.4 The

symptoms of this disease of separation permeate all aspects of our society and are

evidenced in our current healthcare system that is crippling our economy, marginalizing

people in society and placing a heavy environmental toll on the planet. The noted

quantum physicist, Dr. Amit Goswami, astutely describes this illness that plagues the

human condition by stating, The ultimate disease, the root disease, is the illusory

3This emergent new paradigm of consciousness and health has been expressed in the theories of many

other noted pioneers of the 20th century Thomas Berry, Margaret Newman, Alfred Whitehead, Pierre

Teilhard de Chradin, Larry Dossey and Aurobindo.

4 A phrase used by Thomas Berry in his bookThe Great Work.


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thinking that we are separate from the whole, which is ignorance. To heal the disease of

separateness is to realize that we are whole, we have never been separate, that the

separation is an illusion.5 If the disease of the human psyche is the notion of separation,

then the cure to restore us back into a state of health is the advancement of a

consciousness of wholeness. The healing panacea to restore us back into a state of

collective health from this disease of separation is to abandon our dualistic paradigm of

fragmentation and to embrace a holistic paradigm of wholeness. In order to move into

this new health paradigm, it is important to understand how this current health paradigm,

based on dualistic thinking, evolved.

Ever since Rn Descartes proclaimed his famous declaration cogit erg sum I

think, therefore, I am he immediately forced a disjunctive split between the parts of

human consciousness that thinks and exists. Cartesian philosophy created a schism

in the Western psyche by emphasizing rational thought over integral consciousness and

enforced the belief of the dichotomy between mind and matter.6 In turn, the Cartesian

paradigm of duality influenced the nascent field of 17 th century medicine by advancing a

definition of health as the absence of clinically observable illness in the body. Similarly,

the advent of Newtonian physics brought about the notion of a reductionist and

mechanical universe devoid of consciousness.

5

Goswami, A. (2004). The Quantum Doctor : A Physicist's Guide to Health and Healing. Hampton RoadsPublishing Company., 250.

6 Descartes was greatly intrigued by anatomy and medicine. Roy Porter states, Descartes always regarded

medicine as a key to the natural world. He often dissected animals, and produced three works devoted to

the life sciences: Treatise on the Formation of the Foetus (1664),Description of the Human Body (1648-9),

Treatise of Man (1662). Descartes even proposed a mechanical model of the human animal; drawing

analogies with clocks and automata. Porter, R. (1997). The Greatest Benefit to Mankind: A Medical

History of Humanity. W. W. Norton & Company, 217.


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In our current paradigm of consciousness, duality is perceived to be a binary state

of mutual exclusion. One sees this notion reflected in human thought and language where

something must be either A or B, but not both A and B. Our current concept of

health has become defined and practiced through an apophatic7 lens as the absence or

negation of disease. It frames the state of health in a dualistic binary construct of

disease where health is determined by either the presence or absence of illness. Basically,

our healthcare paradigm equates health with non-disease. A new paradigm of

consciousness and of health is required that no longer operates in a dualistic notion of

either/or, but one that conveys a holistic notion of both/and. As the quote by Dr.

Goswami previously stated, it is the disease of separation that is the root illness of the

human psyche. The difference between our current dualistic and emerging holistic

paradigm of consciousness and its connection to Goswamis definition of disease and

health can be symbolically expressed in the language of logic.

Current dualistic paradigm of Cosmology/Consciousness

If A = Human; B = The Whole

A B; A B (something is either A or B); a disjunctive exclusion

(Human is SEPARATE from the Whole = DISEASE)

Emerging holistic paradigm of Cosmology/Consciousness

A = B; A B (something is both A and B); a conjunctive inclusion

(Human is IDENTICAL with the Whole = HEALTH)

7 The term apophatic derives from the Greek word apophsis, which literally means saying no. It is aform of logical inquiry to proof the existence and nature of God in a via negativa, a method of denial that

tells what something is by telling what it is not. It is a form of logic that promotes affirmation through

negation. Its opposite is kataphsis, which is a via positiva. These terms were used first by Christiantheologians in a conceptual framework to proof the existence of God through logical argumentation.


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Since our current Western paradigm of health is based on a Cartesian/Newtonian

philosophy of duality and separation, it epitomizes this disease of separation and is

advancing a health care system that reinforces and perpetuates this disease of duality.

How then can our health care system ever become effective when it itself is the disease!

Thus, our current paradigm of health is framed in a dualistic language that defines health

as the absence of disease rather than health as the state of wholeness. The Cartesian

worldview and the current model of Newtonian cosmology can be generally summarized

by four principles.

1. Reductionism2. Linear causality3. Duality4. Locality

These principles now operate within our current medical paradigm in the following way.

1. Reductionisma. The human body can be reduced to mechanistic components, bio-

chemical constituents and a sum of compartmentalized parts.

b. Disease can be reduced to symptoms and physical pathogens. Diseaseoccurs and is treated in separate systems of the body.c. Disease is a fragmented concept that occurs as discrete segments in the

body, and is treated in a similar manner.

d. Disease is a disorder or breakdown in the body (as machine). Health isthe absence of disease and the eradication of its symptoms that enables

the proper functioning of the human-machine.

e. The specialization/fragmentation in the health and medical fields(psychiatry, cardiology, neurology, immunology, etc.) is an extensionof this reductionism.

2. Linear causalitya. Disease is a causal phenomenon where A causes disease.b. Treatment occurs in a causal manner where A heals disease.

3. Dualitya. Mind and consciousness are separate entities from the body, or are

seen as epiphenomenon, in the health process.


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b. Disease originates physically within matter and can only be treatedphysically with surgery, drugs, radiation etc. This also applies to

mental illness.

c. We are conditioned to see health/disease as dichotomies with health aspositive and disease as negative.

d.

Disease is separate from and viewed as the opposite of health.e. Healer and patient are distinct entities acting independently in thehealing process.

4. Localitya. Disease/health and body/mind/consciousness are distinct localized

constituents separated by time and space.

b. Disease is a localized concept that is experienced only by individualsin finite time and space. Spontaneous healing is not possible.

c. Physical bodies and human consciousness have a determinableexistence in localized space/time.

The four points of Cartesian philosophy and Newtonian physics that have influenced the

current health paradigm can be summarized in the following figure.

1. A and B are divided into constituents (Reductionist)2. A B (Duality)3. A B (Causality)4. A is localized/separated from B (Locality)

A=Disease

Treatment=Physicalremoval

ofdisease

B=Nondisease


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Section Two The New Emerging Paradigm of Health as Wholeness

In order for a new medical paradigm based on wholeness to emerge a congruent

cosmological perspective and model of consciousness are required that also have a direct

theoretical application to medicine. This concept of wholeness is not new, as it permeates

the philosophies that have created the foundation of numerous traditions in both science

and religion.8 Even though this notion of wholeness has been prevalent throughout

human consciousness, reflected in both Eastern and Western cultures, only recently in the

past century has this idea of wholeness been advanced in the field of science and

psychology. Bohms cosmological model of quantum physics and Jungs model of the

psyche share a fundamental ontology that adheres to this concept of wholeness.

A. Bohms Cosmology

David Bohms model of the universe has as its basic principle the theory of unity

and emphasis on wholeness. While Bohm theorized a highly theoretical and

mathematically elaborate cosmology, his ideas are summed up in three general principles.

1. Ontological Holism2. Implicate Order/Explicate Order3. Holomovement

8This state of wholeness has been defined and named in a multitude of ways such as Spirit, God, the

Absolute, the HinduBrahman , Buddhist nyat, Pre-Socratic T Pn , CusasMaximum Absolutum andthe ChineseDao.


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1. Ontological Holism Bohms cosmological paradigm directly challenges

Cartesian and Newtonian reductionism in many ways. In Bohms conception of the

cosmos, rather than all of reality being conceived of as causal, localized and linear

phenomena, reality is conceived of as an undivided whole. For Bohm, the undivided

whole encompasses everything, including processes and phenomena that produce stable

structures and events as well as those that involve metamorphosis and flux of structures.

For Bohm ontological holism defines the whole of existence, conceived of not as a

collection of reduced and compartmentalized parts but as an undivided state of

wholeness.

2. Implicate and Explicate Order Within Bohms paradigm of undivided

wholeness there exists the concept of the Implicate and Explicate Order. According to

Bohm, the Implicate Order is the ultimate enfolded cosmological substrate out of

which our present perception of reality unfolds in the form of the Explicate Order. The

physical reality that we perceive as the phenomenological universe is in actuality a

constantly unfolding manifestation in the Explicate Order that originates from the

Implicate Order. All structures, order and variation are contained at all times within the

Implicate Order in a permanently enfolded and unmanifested state. In Bohms quantum

model of the universe, all the apparently separate and disconnected aspects and dualities

of the visible Explicate Order are subtotalities derived from a transcendental Implicate

Order. Information continually unfolds and becomes manifest from the Implicate Order

which our consciousness experiences within the Explicate Order as our reality. The

implication of Bohms model is that nothing is really separate or autonomous, but rather

abides in an interrelated dynamic relationship of wholeness. Bohm advocates that the


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fabric of the universe exists in an interconnected dualistic model of an Implicate and

Explicate Order that mutually co-exists in a state of wholeness. As Bohm states,

In the enfolded order, space and time are no longer the dominant factors

determining the relationships of dependence or independence of differentelements. Rather, an entirely different sort of basic connection of elements

is possible, from which our ordinary notions of space and time, along with

those of separately existent material particles, are abstracted as forms

derived from the deeper order. These ordinary notions in fact appear inwhat is called the "explicate" or "unfolded" order, which is a special and

distinguished form contained within the general totality of all the implicate

orders.9

Thus, it is in the greater totality of the universe, a state of undivided wholeness, where the

apparent duality of the Implicate and Explicate Orders co-exists, as they are both

mirrored reflections of each other.

3. Holomovement The continuous process by which events unfold from the

Implicate Order and become manifest in the Explicate Order is known as holomovement,

literally the movement of the whole. Bohm poetically defines holomovement as

undivided wholeness in flowing movement. Rather than the undivided whole residing

in a static totality holomovement enables the continuous universal flux, a dynamic

process in which everything moves together in a vastly interconnected process of

wholeness. As Bohm states, Any form of relative autonomy (and heteronomy) [in the

Explicate Order] is ultimately limited by holonomy, so that in a broad enough context

such forms are seen to be merely aspects, relevated in the holomovement, rather than

disjoint and separately existent things in interaction".10 The holomovement is the binding

9 Bohm, D. (1980). Wholeness and the Implicate Order. London: Routledge Classics, xviii.

10 Ibid, 198.


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force between the enfolding (Implicate) and unfolding (Explicate) within wholeness.

Bohms three concepts of ontological holism, the Implicate and Explicate Order and

of holomovement can be visually represented and explained in the figure below.

A three-dimensional donut-like object present in three-dimensional spacemoves downward (arrow) through two-dimensional 'Flatland'. The areas A

and B are two-dimensional projections of the object onto two-dimensional

Flatland. The mentioned inhabitants study this movement (and several

other such movements occurring in other cases), and try to set up laws ofmotion between their observed objects. One of them, however, says that

those laws are only abstractions and approximations from a state of affairsoccurring in a higher-dimensional reality, in which those two objects are

just one object, also when observed as actually separate (i.e. also when itis observed as two separate objects). Because the 'real' object is just one

simultaneously existing whole, the apparent interactions between the

objects A and B are of a non-causal and non-local nature. 11

We can apply this analogy to our own 4-dimensional model of Space-Time. From the

perspective of someone residing in the Explicate Order of 3-dimensional space, events A

and B appear as causal, localized phenomena separated spatially and temporally. From

the vantage point of someone in the Explicate Order, A B (duality) and A B

(causality). However, from the higher dimensional enfolded Implicate Order A = B

11 This figure and description are directly taken from http://www.metafysica.nl/holism/implicate_order.html


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(wholeness). The apparently distinct phenomena are in reality connected by the

holomovement between the Implicate and Explicate Order within undivided wholeness.

B. Re-conceptualization of health and disease in the Bohmian model -

Our current paradigm of consciousness and of medicine is based on a local

realistic view of the cosmos, as it assumes that phenomena are separated by time and

space and that no influence can travel faster than the speed of light. Bohms model of

undivided wholeness proves that these assumptions are incorrect, as there is a principle of

holistic interconnectedness operating at the quantum level, which contradicts the

localistic and dualistic assumptions of classical, Newtonian physics and Cartesian

philosophy. Similarly, in the Bohmian paradigm of physics two particles that are part of a

single system (Implicate Order) continue to act in concert with one another no matter

how far apart they appear to be separated by Space-Time (Explicate Order). There are

now two profound applications of the Bohmian model on to medicine.

1. In Bohms cosmological model instantaneous actions occur at a distance asthey are interconnected and enfolded within the Implicate Order. This nowexplains the possibility of spontaneous and long-distance healing as valid

experiences in the medical paradigm.

2. The wholeness of the Implicate Order is enfolded and encoded into the parts ofthe Explicate Order. Similarly, a state of health (i.e. wholeness) is enfolded into

all of the parts of the human body- cells, tissues, DNA, etc. Therefore,

complete healing can occur at any level and in any part of the body, in turn,enabling healing to occur throughout the entire being.


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We refer back to the previous figure of events A and B in Flatland by assigning

A = Disease in the Explicate Order and B = Non-disease in the Explicate Order.

While A (disease) and B (non-disease) appear to be separate phenomena in the

Explicate Order of Space-Time, they are actually identical manifestations of the same

phenomenon that originate within and unfold from the Implicate Order. Thus, disease and

non-disease are no longer dualistic phenomena, but are interrelated events unified within

the Implicate Order. Perhaps another name for the Implicate Order would be Health. It is

IMPLICATE ORDER

WHOLENESS

HEALTH

AEXPLICATE

ORDER

DISEASE

BEXPLICATE

ORDER

NONDISEASE


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in the realm of Health where disease and non-disease are co-extensive and co-relational

functions of a greater undivided wholeness of being.

Bohms model of the Implicate and Explicate Order now enables us to view

disease and health in an entirely new conceptual framework. In Bohms theory of

ontological holism, the parts in the Explicate Order appear to be distinct from the whole,

but because they include the whole and derive from the Implicate Order, they are actually

identical with the whole. While the Newtonian/Cartesian paradigm of health views

disease and non-disease to be exact opposite states in the Explicate Order, in actuality

they are both identical states enfolded within the Implicate Order. Thus, from a

Bohmian perspective health includes disease and disease includes health. Simply put -

both disease and non-disease are identical states that have their origins in the Implicate

Order of Health. It is only in the Explicate Order where disease and non-disease (i.e. the

Cartesian definition of health) are perceived as being separate, causal and localized

phenomena.

As Margaret Newman, R.N. outlines in her seminal book, Health as Expanding

Consciousness, disease is only one possible manifestation of health in the Explicate

Order. In order to view disease as a manifestation of health, we need to dispel the

misconception that illness is a discrete and separate entity from the health process. She

believes that disease and non-disease are not separate entities but are each reflections of

the larger whole, a phenomenon of greater dimensions.12

12Newman, M. (1994).Health as Expanding Consciousness (2nd ed.). New York: National League for

Nursing Press, 9.


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Bohms model also allows for a more meaningful understanding of the role that

disease plays in the health process. In a Bohmian framework of health, disease is a

temporary state of disharmony and disorder within the holomovement13 between the

Implicate and Explicate Order. Disease could be the possible result of the kinetic

breakdown and obstruction of the holomovement, while health is the unobstructed and

indivisible flowing movement between the Implicate and Explicate Order. Alternatively,

disease may also be a process of movement of the individual from a lower to a higher

state of wholeness within the Implicate Order. In this sense, disease then acts as a catalyst

for the individuals consciousness and being to become temporarily disordered (i.e.

diseased) in the Explicate Order as it moves toward an even higher state of coherent

wholeness (health) in the Implicate Order14. Perhaps it is this breakdown in the

holomovement that enables the individual to tap into the deeper level of the Implicate

13Space limitation prevents a full discussion of the role that Bohms concept of holomovement has on the

new health paradigm. However, holomovement can be seen as the possible key to health that enables the

harmonious flow between the Implicate and Explicate Order. It is the authors belief that the most salient

example of holomovement in the human body is the breath. While other traditions refer to the breath as

Prna, Chi, Spirit, Ruach, etc. it is the proper and harmonious flow of the breath within the body that unitesone with the undivided wholeness. It is through the breath that powerful healing can occur. Many

indigenous cultures as well as modern techniques (e.g. Grofs Holotropic Breathwork) recognize the

importance of the breath in the quest for health and wholeness. Conscious breathing facilitates the

holomovement allowing the individual to experience the undivided wholeness in flowing movement.

Techniques such as meditation, intentionality, prayer, chanting, mindfulness etc. are all additional vehicles

of holomovement that enables us to become whole. David Bohm offers insight on the nature of

holomovement by saying, The concept of the holomovement gives expression to the sense of the totality.Bohm, Kelly, & Morin. (1996). Order, Disorder, and the Absolute: An Experiment in Dialogue. World

Futures, 46, 228.

14 It is analogous to the quantum leap principle that occurs when electrons jump from a lower orbit to a

higher orbit instantaneously - not in a linear/causal manner, but in an acausal/atemporal movement through

the Implicate Order. Similarly, the individual can experience an instantaneous shift between a lower and

higher state of health.


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Order where authentic Health resides. Ilya Prigogine15 proposed a similar notion by

theorizing that sometimes coherent structuring can evolve out of apparently chaotic and

disordered systems. It implies that there is an inherent unity between the order

(health/non-disease) and disorder (disease). In the application of Bohms theory to

medicine, disease no longer has to be regarded as a negative concept. Rather, we can

conceive of disease as a state of metamorphosis (flux and change) of the human being

within undivided wholeness as the holomovement between the Implicate and Explicate

Order. In all of these possible explanations of disease within the Bohmian model, the

underlying factor might very well be that the manifestation of a disease is a result of the

individuals intention to ultimately experience higher states of order and wholeness.

We can now summarize the applications of Bohms theory toward the new

emerging health paradigm.

1. The Bohmian paradigm of health unites disease and non-disease. They are nolonger distinct phenomena of the Explicate Order but function as meaningful

aspects of health in the Implicate Order.2. Health is the harmonious interaction of all the constituent parts of the Explicate

Order (cells, tissues, atoms, systems, consciousness, the entire Being) with the

environment and the totality of the Implicate Order.

3. Health is a dynamic, non-static concept of the individual residing in harmony withthe Implicate Order.

4. Disease and non-disease are parts of a greater order of undivided wholeness thatwe can define as health. Disease and non-disease do not control the other, nor are

they connected in a linear, causal manner. Each is reflective of the greater whole.

Thus, disease and non-disease are not separate states, but rather projections ontothe Explicate Order from the Implicate Order within undivided wholeness.

15 Prigogine is best known for his Dissipative Structure Theory and its role in self-organizing systems in

both nature and in physics.


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C. Jungs Model of the Psyche and Health -

Before delving further into the discussion of this emerging paradigm of health

from a Jungian perspective, it will be helpful to define a few important terms from the

Jungian jargon to assist the reader in the presentation that follows. The following terms

are excerpts taken directly fromJung Lexicon: A Primer of Terms & Concepts (1990).

Consciousness - In Jung's view of the psyche, individual consciousness is a

superstructure based on, and arising out of, the unconscious.

Unconscious The totality of all psychic phenomena that lack the quality of

consciousness. The unconscious is both vast and inexhaustible. It is not simply the

unknown or the repository of conscious thoughts and emotions that have been repressed,but includes contents that may or will become conscious.

Psyche The totality of all psychological processes, both conscious and

unconscious.

Wholeness - A state in which consciousness and the unconscious work together in

harmony. In terms of individuation, where the goal is a vital connection with the self,Jung contrasted wholeness with the conflicting desire to become perfect.

Individuation The process of psychological differentiation, having for its goal

the development of the individual personality. Individuation is a process informed by the

archetypal ideal of wholeness, which in turn depends on a vital relationship between egoand unconscious. The process of individuation, consciously pursued, leads to the

realization of the self as a psychic reality greater than the ego.

Archetype The primordial, structural elements of the human psyche. Archetypes

are irrepresentable in themselves but their effects are discernible in archetypal images and

motifs. Archetypal images, as universal patterns or motifs, which come from thecollective unconscious, are the basic content of religions, mythologies, legends and fairy

tales. On a personal level, archetypal motifs are patterns of thought or behavior that are

common to humanity at all times and in all places.

Self - The archetype of wholeness and the regulating center of the psyche; atranspersonal power that transcends the ego. The realization of the self as an autonomous

psychic factor is often stimulated by the irruption of unconscious contents over which the

ego has no control. This can result in neurosis and a subsequent renewal of thepersonality.


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In Jungs model of the human psyche, he distinguishes between the ego-

consciousness and the unconscious. For Jung, the psyche encompasses both ego-

consciousness and the unconscious with ego-consciousness as a structure arising out of

but also grounded in the unconscious. If we superimpose Bohms model of the Implicate

and Explicate Order onto Jungs model of the psyche, the Implicate Order functions in a

similar manner to the unconscious. Jungs describes the unconscious

As an extremely fluid state of affairs: everything of which I know, but of

which I am not at the moment thinking; everything of which I was onceconscious but have now forgotten; everything perceived by my senses, but

not noted by my conscious mind; everything which, involuntarily and

without paying attention to it, I feel, think, remember, want, and do; all the

future things that are taking shape in me and will sometime come toconsciousness: all this is the content of the unconscious. 16

In both the Implicate Order and the unconscious all past, present and future

potentialities reside in an enfolded and unmanifstated state. The ego-consciousness, like

the Explicate Order, unfolds from the unconscious/Implicate Order to give physical

shape, form and meaning to all that we observe and perceive in our phenomenological

reality. According to Jung, Consciousness does not create itself - it wells up from

unknown depths. It is not only influenced by the unconscious but continually emerges out

of it in the form of numberless spontaneous ideas and sudden flashes of thought. 17

Jungian psychology can offer a model that identifies the origins for this disease of

separation and a possible way for the human psyche to birth a new paradigm of health.

16Jung, C. On the Nature of the Psyche," Collected Works 8. Princeton University Press, par. 382.

17Jung, C. The Psychology of Eastern Meditation; Colleccted Works 11. Princeton University Press, par.

935.


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Specifically, there are two aspects of Jungs model of the psyche where this new model

of health is most evident Individuation and Archetype of Wholeness.

Individuation Individuation is the process whereby the conscious and

unconscious parts of the human psyche communicate and co-exist in a state of

wholeness. Although the means by which the unconscious communes with the ego-

consciousness varies (e.g. myth, symbols, dreams, speech), they all convey the same

message for the return and integration of the fragmented ego-consciousness with the

unconscious to create the Individuated Self. Jungs notion of the separation between

ego-consciousness from the unconscious offers a plausible explanation of the division we

witness in our health care system that operates within a paradigm that views humans

distinct and fragmented from the greater whole of the planet and the cosmos. Similar to

Bohms cosmological model of non-locality and undivided wholeness, Jungs map of the

psyche views human consciousness as a non-localized continuum. Borrowing Bohms

jargon, we can say that the human psyche resides in undivided wholeness, but appears

fragmented due to the disconnection between ego-consciousness and the unconscious.

Jungs process of Individuation18 is the driving force within each of us that yearns

to return to this undivided wholeness in order to manifest the emergence of the Self.

Individuation is the undivided state that bridges the apparent separation of ego-

consciousness from the realm of the unconscious, thus uniting the two into greater

wholeness of the psyche. We recall that separation is conceptually analogous to disease

18 In addition to there being a conceptual connection between Bohm and Jungs theories, there also exists a

lexical one. The etymology of the word individuation derives from the Latin individuus, literally not-

divided, and is lexically and semantically identical to the word undivided in Bohms notion of

undivided wholeness.


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and wholeness with health. Thus, the telos19 of the human psyche is to experience

Individuation - the uniting (i.e. healing) of ego-consciousness with the unconscious and

from psychic fragmentation to synthesis. Jung eloquently and succinctly states, The

goal of the individuation process is the synthesis of the self.20

Archetype of Wholeness This drive for Individuation is reflected in Jungs

Archetype of Wholeness. Jung postulates that there resides within the unconscious part of

the psyche an Archetype of Wholeness, which manifests into consciousness in the form

of symbols, dreams, myth and language. Jung further discusses these manifestations of

the Archetype of Wholeness by saying,

As a rule they are uniting symbols, representing the conjunction of a

single or double pair of oppositesThey arise from the collision between

the conscious and the unconscious and from the confusion which this

causes (known in alchemy as chaos or nigredo). Empirically, thisconfusion takes the form of restlessness and disorientation. The circle and

quaternity symbolism appears at this point as a compensating principle of

order, which depicts the union of warring opposites as alreadyaccomplished, and thus eases the way to a healthier and quieter state

(salvation).21

There are many insightful inferences from this single passage that pertain to the

notion of health. The symbols of this Archetype of Wholeness result from the clash

produced by the separation between the ego-conscious and unconscious. This chaotic

confusion within the individuals psyche, manifesting as restlessness and

19Literally meaning turning point, completion in ancient Greek, in Jungian psychology it is the end-point

where the psyche becomes whole. The Self is the very telos of the psyche, it is the archetype ofcompleteness and the union of opposites, and as such it is the required pre-designated union of opposites

that enables all further unions to take place. Huskinson, L. (2004).Nietzsche and Jung: The Whole Self in

the Union of Opposites. Brunner-Routledge, 86.

20Jung, C. The Psychology of the Child Archetype, Collected Works 9i. Princeton University Press., par.

278

21 Jung, C. (1959).Aion: Researches into the Phenomenology of the Self. (R. F. Hull, Trans.) Bollingen

Series XX; Princeton University Press, par. 304.


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21

disorientation, is a metaphor for disease. The symbol of the circle arises from the

unconscious as an archetypal representation of wholeness in order to produce a

healthier state for the psyche. Thus, out of this dualistic clash (i.e. disease) within the

psyche yields an ordered state of health. Jung believes that the symbols of the Archetype

of Wholeness serve to produce an inner order which is why, when they appear in a

series, they often follow chaotic, disordered states marked by conflict and anxiety. They

express the idea of a safe refuge, of inner reconciliation and wholeness.22 From Jungs

perspective health is, therefore, the state of wholeness within the psyche that is achieved

with the emergence of the Self through the process of Individuation.

If we return to our previous formula by assigning A = Ego-consciousness and B =

Unconscious, we can easily arrive at a Jungian model of disease and health.

Jungian notion of disease

If A = Ego-consciousness; B = Unconscious

A

B; A

B (something is either A or B); a disjunctive exclusion(Ego-concsiousness is SEPARATE from the Unconscious = DISEASE)

Jungian notion of health

A = B; A B (something is both A and B); a conjunctive inclusion

(Ego-concsiousness is INDIVIDUATED with Unconscious =HEALTH/SELF/WHOLENESS)

22 Jung, C. (1959). The Archetypes and the Collective Unconscious. Bollingen Series Princeton University

Press, par. 710.


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22

Both Bohm and Jung would agree that if we perceive of reality as composed of

independent fragments, then that is how our consciousness will tend to operate. Jungs

model of consciousness, like Bohms model of the cosmos, functions as a process of

coherent wholeness, which is never static but an unending process of enfolding and

unfolding movement. 23 If we can embrace a cosmological paradigm that functions

coherently and harmoniously in a wholeness that is undivided and non-localized then our

consciousness will tend to operate in a similar way. Since our conceptualization of the

cosmos and of consciousness directly determines our health paradigm, from this new

model of wholeness will emerge a congruent medical system.

Section Three Language, Consciousness and the Archetype of Health

From both a Jungian and Bohmian perspective, human language can be seen as

the manifestation (holomovement) of a deeper language of the collective unconscious

(Implicate Order) that externally manifests into consciousness (Explicate Order) as

thought, grammar and speech. Within Jungs model of the psyche there reside various

archetypes in the depths of the collective and personal unconscious. Among these

archetypes, there perhaps may exist an archetype of Health24. This possible archetype

of Health has been in the psyche since the dawn of humans and has as its primary

23 Wholeness is never comprised within the compass of the conscious mind it includes the indefinite and

indefinable extent of the unconscious as well. Wholeness, empirically speaking, is therefore of

immeasurable extent, older and younger than consciousness and enfolding it in time and space. Ibid, par.

299.

24 The word Health appears capitalized whenever it is mentioned as a Jungian archetype.


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function to maintain the wholeness of both the individual and collective psyche. This

archetype of Health is quite possibly also the unconscious agent of force behind the

psyches drive toward Individuation and its desire for wholeness. There are many ways in

which this particular archetype of Health communicates to the conscious aspect of our

individual and collective psyche - human speech, myths and symbols. It is the first

method, human speech, which will be explored in greater detail.

In the pre-history of the human species, there perhaps existed a deeply embedded

notion that health was conceptually synonymous with the idea of wholeness. This

metaphorical connection of health as the greater universal whole exists in many

ancient cultures of the world. Among the Chinese, Indian, Roman, Egyptian, Anatolian,

Greek, Persian and other civilizations, whose medical texts have been preserved into

present day, this concept of health as a state of wholeness was integrated into the very

social, cosmological, religious and philosophical fabric of their cultural consciousness.25

Conversely, further linguistic examination reveals that there also existed a profound

semantic connection of the numeral two as indicating evil/disease/strife. Although

space limitation presently prevents exploration of this hypothesis in all of the worlds

languages, the paper focuses on the most attested and clear examples of lexical

reconstructions within the Indo-European (IE) language family.26 It is in this macro-

25 Dossey (2001); Sigerist (1961); Porter (1997); Sharma (1972); Zysk (1996)

26 The commonly accepted date of an original Proto-Indo-European (PIE) language is approximately 6,000 4,000 B.C.E. The PIE language pre-dates human writing and has been hypothetically reconstructed by

historical linguists using existing texts of the earliest written Indo-European (IE) languages.


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language family where this equivalent semantic notion of health as wholeness and of

disease as two-ness is abundantly evident. 27

Duality as a Disease of the Psyche -

We begin with the discussion of the numeral two and its semantic connection

with words connoting evil/disease/strife. Most scholars of Indo-European linguistics

concur that the archaic PIE reconstructed word *du(u)- two is the proto-root of the PIE

lexemes *dus- bad, evil, foul, wrong and duei- to fear, doubt, be of divided mind28.

The PIE root *du(u)- had an original semantic meaning of the numeral two, but it later

broadened to a wider semantic sphere to express the idea of having ones

mind/consciousness split in two. If this hypothesis is correct, then the extremely archaic

PIE lexeme *du(u)- accounts for a myriad of words in all the early attested ancient IE

language to convey the meaning of evil, fear, doubt, anguish, hate, etc.29 A brief

survey of such lexemes attested in Hittite, Sanskrit, Avestan, ancient Greek, Latin and

Old Germanic is provided here to illustrate this point.

27 The author acknowledges that linguistic evidence from other languages is required in order to test the

validity of this hypothesis. Further evidence is to be provided in authors doctoral dissertation.

28 A possible other lexeme might be PIE *deus to lack. It is even plausible that these lexemes originate

further back in time, pre-dating PIE by a few millennia, to a possible Nostratic root.

29 For the full lexical dispersion of these roots refer to PokornysIndo-European Etymological Dictionary,

pp. 227-232.


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25

1. PIE *du(u) twoa. Hittite dab. Sanskrit dve, dvau, dvi-c. Avestan dvad. Greek du(w)o, du, di-e. Latin duo, bi-30

i. Romance languages (Spanish dos, French deux, etc.)f. Old Germanic/Gothic twai, twa

i. Modern Germanic (Engl. two, Germanzwei, etc.)2. PIE *dubad, evil, foul, wrong

a. Sanskrit du-, dur-, dubad, evil; duyatigoes bad, goes off;dua spoiled, evil, bad; duyatispoiled, disabled.

b. Avestan du-, dubad, evilc. Greek dus-wrong, bad, wickedd. Latin di-ficcilisdifficulte. Gothic - tuz-wrjan doubt (GermanZweifel doubt)

3. PIE duei- to fear, be in doubt, be of divided minda. Sanskrit dvei is hated, is hostile, dvia detested, dvea

hate

b. Avestan - dva menace; dva, tbabe hostile to, mortifyc. Greek ded(u) to fear, dread (from an original reduplicated

verbal form *d-duoi-a d(u)eima, d(u)eims fear d(u)eins

terrible; d(u)eils timorous, fearful; unlucky, lamentable; en

d(u)oiiin doubt.

d. Latin - drus ill-omened, ominous, boding, portentous, fearful,awful, dread. Also very possibly Latin bellum war, battle

belongs to this root.31

These are but just a sampling of attested words that have evolved from the

original PIE lexeme *du(u)- two. It now appears that in many of the IE languages the

word for two evolved into a secondary semantic idea of two-ness that came to

30 Regular sound change in Latin of PIE *du b

31Deriving from an earlier attested Proto-Italic word *due-llom, again with regular sound change of *due-

> Latin be-.


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connote a duality or division in ones psyche. This two-ness, duality or split in ones

consciousness was eventually used to express a variety of psychic illnesses such as

fear, doubt, anger, dread, hate, anguish, etc. In this sense, the earliest speakers of the IE

languages held in their collective unconscisous a strong semantic concept that the

numeral two was a metaphor to explain various emotional and psychological afflictions

and diseases of the mind. If this hypothesis holds truth that duality is linked to a

bad, evil, afflicted state in PIE, then there should be lexical evidence for the opposite

the absence of duality should be semantically synonymous with a notion of goodness,

wellness, health. As the next section demonstrates, this is exactly the case.

Wholeness as Health of the Psyche

If duality is something that is undesirable and possesses a pejorative semantic

quality, then its opposite, not being in a state of duality, should be a notion that is valued

and actively embraced. The ancient PIE language actually had lexemes to connote this

idea of not being dual. Rather than this concept of non-duality being expressed by

the numeral one or not-two, it was conveyed with words that meant wholeness,

allness, fullness. Specifically, the PIE lexemes *sol-os and *kei-los were collectively

used in the early PIE language not only to convey the meaning of wholeness, but were

also metaphorically connected to the notion of health32.

32 Although this discussion is limited to the IE languages, there is evidence to suggest that this connection

between health and wholeness may have also left linguistic footprints in the Semitic languages. This

is witnessed by the Hebrew shalemto complete, without defect, i.e. make whole, healthy. The word

shalemis related to Hebrew shalomand Arabic salm, which in turn derive from the Proto-Semitic base -l-mheal, make whole, complete. This is even attested in the ancient Akkadian words almumto heal,be(come) whole, ulmumhealth; almumwhole. Huehnergard, J. (1997).A Grammar of Akkadian(Vol. 45). Harvard Semitic Museum Studies.


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PIE *sol-os and *kei-los health, wholeness -

The common PIE culture perhaps possessed an ancient healing paradigm whose

primary goal was to restore order and wholeness to both the individual and to the cosmos.

This concept is evident in the lexicon of several IE languages, both ancient and modern,

that use the word wholeness as a metaphor for health.

1. PIE *sol()-whole, all, healtha. Sanskrit- sarva, sarvatt all, whole, unharmed, integral,

health

b. Avestan- haurva, haurvattunharmed, whole, perfectionc. Greek - hol(w)os, hol(w)ots, olos perfect, whole, unbrokend. Latin

i. solus alone, singleii. salvus, sals unharmed, safe, health, whole

iii. solidus solid, firm, strongiv. salvatisalvation33v. Modern Romance languages (Spanish salud,

Portuguese saudadeand Italian salute.)e. Tocharian A - salu; Tocharian B - solmewholef. Armenian - olhealthy, whole

2. *kei-lohealthy, unharmed, heal, whole, holy, hallow, hale, hail34a. Germanic languages

i. Gothic - hailshealthy, wholeii. Icelandic heillhealthy, whole

iii. German heilhealth, success, hailiv. English whole, health, heal, holy, hail

b. Slavic clhealthy, whole, unharmed

33 In its original meaning the Biblical Latin word salvatiwas to make whole, restore to wholeness, makesafe, healthy. Thus, the Christian notion of salvation and to be saved harkens back to a primal

meaning of returning to a state of wholeness, health. Although the original meaning of this word has beenlost, it reveals an early connection of the intimate role between spirituality and healing. Even Jung may

have been unaware of this connection between salvation and health, but refers the two words in his

writing. (Refer to fn. 21)

34 O.E. hl "wholeness, a being whole, sound or well," from PIE *kailo- "whole, uninjured, of goodomen" (cf. O.E. hal "hale, whole;" O.N. heill "healthy;" O.E. halig, O.N. helge "holy, sacred;" O.E. hlan

"to heal"). Watkins, C. (1985). The American Heritage Dictionary of Indo-European Roots. Houghton

Mifflin Cpmpany, 24.


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Some IE scholars, such as Mallory and West, believe that these very archaic

reconstructed lexemes (*sol-, *keilo-) demonstrate a possible very ancient PIE

cosmological concept of health that implies a connection between the individual

coming into wholeness with the Cosmic Order35. Thus, dating back nearly 7,000 years

in the collective unconscious of the earliest PIE speakers, there was a powerful and

deeply embedded idea that health and wholeness held semantic equivalence. Based

on the reconstructed linguistic evidence, it is conjectured that the healing paradigm and

the goal of health of the earliest PIE people was to bring the individual back from a

diseased state of psychic two-ness into his/her original state of health, i.e. wholeness

with the cosmos.

We now come full circle. There exists an extremely archaic link, both

conceptually and linguistically, between the notions of health and wholeness. We can

conjecture that Jungs archetype of Wholeness is in fact an archetype of Health. This

notion of health as wholeness has always resided within the human psyche. It is this

return back to the primal semantic concept of wholeness = health that is meant by Jung

when he says, the individual becomes what he always was. In order for humanitys

return to wholeness to manifest in the collective unconscious, the reawakening of the

archetype of Health is crucial. It is the archetype of Health that holds the key to the

emergence of the new holistic paradigm of health.

35 One of the semantic meanings of the Homeric Greek word ksmos in the Illiad is order, but only later

by the time of Plato and in Biblical Greek did become the word to mean universe.


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Conclusion

Bohms cosmological paradigm of ontological holism and Jungs map of the

human psyche share a conceptual affinity. Each independently adheres to the notion of

wholeness and offers applications to the emerging health paradigm. Additionally the

concept of health as wholeness is semantically and lexically confirmed in human

language, possibly residing as an archetype of Health in the depths of the collective

unconscious and as an omnipresent enfolded energy within the Implicate Order.

Everything can now be neatly summarized in the following table.

The goal of this paper was not to propose specific policies of action to implement

the new paradigm of health. While that is certainly necessary, it will require a much

larger discussion that will integrate economic, governmental and medical models.

*sol-os

*kei-los

Wholeness

Health

Individuated

Consciousness

Occurs in the

IMPLICATE ORDER

*dus-*dei-

*d(u)-

Two-ness

Duality

Disease/Non-disease

Fragmented

Consciousness

Occurs in the

EXPLICATE ORDER


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30

However, the objective here was to outline an ontological framework to enable a

complete re-orientation in how we as a society urgently need to adopt a paradigm of

health that is congruent with the emerging new global consciousness. A societys

paradigm of health is a direct reflection of whatever the current paradigm of

consciousness and cosmology happen to be at a specific time and place in human history.

The new field of Health Psychology concurs with this idea by saying, The concepts of

health, mind and body vary across time and place, but for all cultures and

cosmologies they play a fundamental role in the experience of being human. 36As long

as we operate and function in a dualistic paradigm that continues to advance separation

and anthropocentrism, we will never heal from this fatal disease that currently plagues

the collective human psyche and the planet.

The state of our health care system and that of the general human condition

currently teeters in a delicate balance as we collectively as a species decide the direction

in which the tipping point goes. In conclusion, the eloquent words of the author and

physician, Dr. Dossey, summarize the intimate relationship among consciousness,

cosmology and health. He offers us hope when he states, I do not believe the task is a

hopeless one. Indeed, there are indications of an emerging paradigm in medicine that will

foster an experiential awareness of the implicate order. These methodologieshave as

their foundation this underlying understanding: mind and body are intrinsically united,

and consciousness is the fulcrum of health.37

36 Marks, Murray, Evans, Willig, Woodall, & Sykes. (2005).Health Psychology: Theory, Practice and

Research (2nd ed.). SAGE Publications, 3.

37 Dossey, D. L. (1982). Space, Time & Medicine. Boston: New Science Library, 189.


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