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Whitmont belongs to that band of authors he liberally quotes from, Capra, Bohm, Sheldrake, Rossi, Shah, Lovelock, Wilber Talbot, who have in the last twenty years
attempted to redefine a post-quantum world view of health: a view that draws links with Paracelsus, the I Ching and Jung's workings on alchemy, synchronicity and the collective unconscious. Whitmont writes:
According to this viewpoint reality is contacted not only through the physical senses but more essentially through deep practice of meditation and instruction. Consciousness is to be considered the original cause rather than the end-product of material evolution.
The argument, which is well-known to those versed in new-age thinking, includes the holographic view of materiality, the re-emergence of the Aristotelian notion of formal causation, Teilhard de Chardin's ‘entelechy’ and Bohm's ‘implicate order’. These arguments lead Whitmont to conclude:
the existence of a world organism of potential archetypal order and information which moulds the shape and functioning of visible bodies through a symbiotic interplay of all levels of existence including our emotions, mind and consciousness.
To this cosmic soup, Whitmont adds the ‘science’ of homoeopathy. He describes its two major principles, ‘law of similar’ and the ‘microdose potentized remedies’, in language that in his view clearly links it to his post-quantum understanding of the universe. The dilutions used in homoeopathy which result in no molecules being present in the final substance are, according to Whitmont, ‘not a dilution in the ordinary sense, but another, as yet unknown dispersion of the substance which while “dema-terializing” on the molecular level preserves its specific dynamic characteristics and intensifies its energetic change’. Potentizing (the process by which homoeopathic remedies are made active) is described thus:
the substance is disrupted and made chaotic, vibratory rate and transcendental awareness are raised so as to reach into the