Daoism and the New Biophysics, Pt. 3: Cell Division & the Four Directions

In Daoist metaphyics, as in Pythagoreanism, the manifest world is preceded by number. As you increase in number, you increase in complexity – moving away from the unmanifest (“Heaven”) and into manifestation. The One, the Two, the Three, and so on represent archetectonic forms into which the manifest world conforms as it is expressed by Spirit.

“One starts, Two opens, Three orients itself around something, Four extends in all directions, Five takes those directions and orients them around an organizing principle, and Six takes that organization, spins it, and introduces time into the equation.”

Brandt Stickley, private lecture, January 2017

One, Two, and Three are quite Heavenly – with the third iteration of Spirit being a trinity of Tian-Ren-Di – Heaven, Man, and Earth. Here we have humankind coming into the picture, as the mediator between the manifest and unmanifest world. Add an extra dimension of spin and you are given the four – the four directions, the four seasons. Earth is in the center of this matrix of four.

The sage faces South. The Metal Tiger in the West and the Wood Dragon in the East.

What does this all mean? It’s important to think of these notions as archetypes that are writ into the fabric of reality. The idea of number is universal, as is the directionality of North, South, East, and West (at least if you’re on the surface of a planet). However, where a certain degree of abstraction takes place is where the “elements of nature” are superimposed onto this matrix of meaning. I invite you to keep in mind that what we are talking about are fundamentally functions of the world that can express themselves in myriad microcosmic and macrocosmic ways.

In Chinese metaphysics, Wood is associated with that which grows, reaches, pushes away, extends, and spreads. Think of the blood vessels branching throughout the fascial planes of the body. Think of the effort it takes for the plants to push themselves up through soil in Spring.

Metal is associated with that which divides, cuts, separates and subsequently allocates, distributes, and stores. Think of chopping wood. Think of taking your root vegetables and storing them in the root cellar for winter.

In the four directions, we see an expression of the axis mundi (the Two, yinyang) both longitudinally and vertically. This pole upon which the world is situated is so persistent in its expression that the Chinese understood the fire-water dichotomy as existing not only as a core representation of the dance between yin and yang as the Two, but also of Heaven and Earth, North and South, and when we get to the Six it re-emerges as the fire-water pairing of taiyang and shaoyin.

This is why in this blog here I correlate this cosmological and alchemical dynamic with water’s ability to pull charge from the Ether and use it as the momentum necessary to orchestrate life. It’s important for this discussion that we consider that this is the very means by which piezoelectric technologies work, like quartz clocks and crystal antennae. What to a man-made device is a means of providing constant voltage from the piezoelectric properties of a stone is to water the means by which it self-organizes carbonates, nitrates and other materials into thermodynamic non-equilibrium (life).

Therefore, the taiyang-shaoyin pair and what it means for biology is an expression of a cosmic principle, not something unique to biology. It is the natural way in which biology leverages the relationships established by the fine-structure matrix of space-time.

What I also mean to say is that the East-West axis is the North-South axis turned on it’s side (as well as one notch further down-to-Earth).

We see the manifestations of this East-West axis in the body as the liver/gallbladder, blood, tendons, and eyes as Wood and the lungs/large intestine, skin, and to some extent the hair and the blood vessels themselves as Metal.

In wuxing (Five Phase) theory, the phases keep one another in balance in a cycle of co-creation but also by influencing and being influenced by phases elsewhere in the cycle. This is called “controlling”. The relationship between Wood and Metal in this respect is one of control. Metal chops wood.

This got me thinking about cell division.

frogs GIF by Digg

Take this image of embryological cell division as a representation of Metal controlling Wood.

Cellular growth controlled and encapsulated (Metal). Cells pushing away from one another as plants from the earth in Spring (Wood). The hun (Liver) seeks expansion and growth but requires the scaffolding of the po (Lung) for the mandate to be carried out.

What you are seeing when you see this cell division is the longitudinal nature of the East-West axis spreading itself out across space and time – multiplying – taking it’s organization from Shaoyin-Spirit, the North-South axis. We perceive this cell division as a 3-dimensional phenomenon in time (which it is) but I’d like for you to imagine that what you are perceiving as the Wood-Metal axis is in fact being orchestrating by it’s alignment along a second, invisible axis, the Shaoyin-Spirit. The reason this Fire-Water axis is invisible is because it is a hyperdimensional supervening influence rather than the expression of that influence in space-time. It is the information necessary to organize the organism which interfacial water extracts from the ether. It is the growth of Wood contained by the boundaries of Metal, organized by the intelligence of Fire through the substantiality of Water – the Four directions (dimensions?) to which all matter and energy is oriented.

Daoism and the New Biophysics, Pt. 2: Jingshen and Biogenesis

Let us jump right to 40,000 feet.

As discussed in the last blog here, life is a macro-scale, structured-water, quantum-information-ordering symphony of light, sound, and electromagnetism. It utilizes the natural properties of water to extract energy from the ether (“quantum vacuum fluctuations”) in order to live and to adapt.

The second line of this entry here hints to the possibility that at some point in understanding, what we currently have only conceived of as “metaphor” ceases to be so. You might think of this as due to the global “illusion” (maya of the myriad things) produced by the entanglement of all mass-energy in the perceivable universe with itself. For instance, as you zoom in, stuff starts to look a lot like it does at other levels of scale (brains vs. birkeland currents in intergalactic space). Oh hey! The same thing happens when you zoom in (cymatics on the surface of a glass of water vs. “the atom”)! Go figure.

(That’s called scale invariance and was discussed in the first blog here – something known in ancient Western philosophy as the Hermetic axiom; “as above, so below”.)

If you extend this scale invariance to apply not only to what we think of as matter but also to information itself (of which matter is composed in a digital physics), it implies that the nature of information itself is at some level self-recursive. This would actually necessitate the eventual dissolution of the abstract nature of metaphor. All is a self-entangled fractal unfolding of the same.

Sound redundant? It is.

Now we’re at 50,000 feet.

The origin of life in the universe becomes, in the holofractal model, an inevitability rather than a statistical impossibility.

“Quintessential Spirit” [jingshen] provides the means by which to
trace to the source the root from which human life arises
and understand what animates humans’ form, frame, and nine orifices.
Taking its images from Heaven,
it coordinates and organizes humans’ blood and qi
with thunder and lightning, wind and rain;
[It] correlates and categorizes humans’ happiness and anger
with dawn and dusk, cold and heat.
Judging the distinctions between life and death,
distinguishing the traces of identity and difference
regulating the workings of movement and stillness,
it thereby returns to the Ancestor of nature and destiny.
It is what enables you to
cherish and nourish the essence and spirit,
pacify and still the ethereal and earthly souls,
not change the self on account of things,
and fortify and preserve the abode of Emptiness and Nothingness

The Essential Huainanzi, Chapter 7 (Major, Queen, Meyer, and Roth)

Here we have the Daoist notion of what to the Renaissance thinker was the Vitruvian man.

Da Vinci Vitruve Luc Viatour.jpg

A pictorial representation of the human body “squaring the circle” – a fractal unfolding of the Divine Proportion (Golden Mean).

One notable distinction to be made in metaphysics is the degree to which the world is excreted from these cosmic forces as an ongoing process (panentheism?) or to which the universe is a clock set in motion at the beginning of time (deism). Both of these can in some sense hold simultaneously. Using the Vitruvian man is simply to point out how late in Western thought these ideas held their ground.

The Huainanzi describes this “organization” as a process, as process philosophy is feature of much of Eastern thought. “Taking it’s images from Heaven” it actively “coordinates and organizes”, but according to the archetypal and metaphysical ways in which those relationships are rightfully ordered (as corresponding to lightning and thunder, etc.). It is said that jingshen naturally “provides the means” by which to return to itself. The structure of life’s organization is itself evidence of life’s origin – the phenomenology of consilience.

The new biophysics tells us that the information about how to organize life must, in some very literal sense, come from the ether. The ability of matter to organize itself coherently and syntropically is a natural product of the holofractal redundancy discussed above. Being the superfluid substrate through which all space and time is mobilized, the coherent fluctuations of the ether provide a means by which thermodynamic equilibrium is broken in favor of less entropy, more stability, and the flourishing and replication of life. Indeed, even, to have boundaries – “distinguishing the traces of identity and difference”.

This is also the mechanism for the supervenience of Spirit.

Daoism and the New Biophysics, Pt. 1

Taking two bodies of knowledge, two vocabularies, and performing a synthesis between them is the goal of this blog. The two bodies of knowledge offered up for synthesis here are that of daoist cosmology and quantum biology. This synthesis is then used as a framework to approach the realm of healing.

In Daoist cosmology we have dao – the ineffible source from which all things are born and to which they inevitably return. The process of returning something back to this source is of great interest in Daoist alchemy. If the dao had an adjective it would be yuan. As a Westerner reading the glossary of the Huainanzi (Major, Queen, Meyer, Roth) I am reminded of the process-oriented nature of the Chinese language, where “yuan X = to trace X back to its origin”. This is a useful distinction to be made, where in most translations of the alchemical literature, yuan is rendered simply as the adjective “original”, “primordial”, or “source”.

It is also important to be reminded of qi as meaning more than the active, inherently yang force it is often characterized as, e.g. energy, movement, breath, expression, mood, etc. Let us not forget, both mass and energy are qi. In fact, it is said that “even the Dao is composed of qi.”

This is because the dao is antecedent to the nothingness from which even the source of all things spring. The dao may be ineffable, but – at the very least – it is. The truest nature of being is void. It is from this void (zero, 0) that the dao was born (one, 1).

“The meaning of emptiness or the void is not the absence of anything. It’s the presence of pure potential prior to manifestation.”

Brandt Stickley, private lecture, January 2017

What does this have to do with quantum biology?

In physics we have the quantum vacuum, the quantum foam, the zero-point energy field, or – preferably (to my tastes) – the ether. The ether was a commonplace and useful notion in physics until it’s existence was spuriously “debunked” by the Mickelson-Morley experiments of 1887. The Darwinian impulse (who died in 1882) in the domain of physics could build further steam, unobstructed. As has been discussed on this blog elsewhere, the arc of all spirit-less “natural” science has been a constipated attempt at denying what invariably rests always and everywhere, right in front of one’s face. An insightful colleague of mine, after seeing this newly publicized “mystery” regarding oppositely rotating galaxies, said “you just wait, next is dark gravity.”

Dark energy, dark matter, dark gravity – all ether.

“If it’s a boundary within a boundary with a boundary to infinity… there is no point [through] which I can calculate the center, so each point is the center. Each point contains the whole. Each point is a point of stillness that maintains the spin. Without the stillness, no spin can occur – and all we see is the spin, not the stillness. We see what radiates from the singularity; from the stillness. The eye of the hurricane; the eye of the galaxy.”

Nassim Haramein, 1st television interview, 1995

This ether (read: quantum vacuum) is the fundamental emptiness of space at the very fine level (at least in regards to what we think of as “solid”) and the incredible potential energy that exists within that empty space. Let us not forget that the very thing which is quantized in quantumelectrodynamics as the very building block of reality is spin – some sort of pure, spiralized force. Without this “spin”, there is nothing. Sounds like “even the Dao is made of qi.” Enough spin in one place, and mass-equivalence (e=mc^2) renders what we think of as “solid”.

How’s this relevant to healing?

In Chinese Medicine, yuan qi is conceivably the most subtle and rarified form of qi that is utilized by the body. It’s thought to be taken in through specific acupuncture points in the body and then gathered in the mysterious organ, the sanjiao, or triple burner – an organ with “function but no form” – and then redistributed to the internal organs of the body to give them their essential vitality and function. Kind of deep, no?

Allow me to propose an alternate definition of yuan qi in light of quantum biology.

Let yuan qi be the process of utilizing charge from the ether – something which is inherent to all biological systems according to the discoveries of the new biophysics. In this model, yuan qi becomes something specific, namely biology’s ability to squeeze charge from the vacuum by leveraging the coherence of water. I may even submit to you that the centrality of the taiyangshaoyin relationship in Chinese Medicine, an expression of the alchemical interplay between fire and water, alludes to this essential function in biology. And of course the shaoyang organ sanjiao would be assigned the duty of distribution of source qi, given it’s frequent association with the fascia and the interstitial spaces of the body, where a dense network of long, superconducting proton currents are said to flow through the coherent fields within water (Ho, et al.). These proton currents of what is essentially bioplasma might be likened to the ministerial fire of the sanjiao and pericardium as well.

Simply by equivocating between the dao and the quantum vacuum in relation to biophysics, we enter into a new frame. What, then, is the redox potential of the mitochondria – perhaps part of the cooling function of shaoyin water, regulating the flow of information through the shen? What might be the role of the mitochondria themselves, being organisms (not organelles) that function primarily through the use of light (fire), water, and oxygen (also likened to qi)?

If, at this preliminary level, we could conceive of yuan qi as being simply charge pulled into the body through water from the ether, then where do zhong qi, zheng qi, zhen qi, ying qi, wei qi, and gu qi fit into play?

A provisional thought-sketch (these will be familiar to any student of Chinese Medicine):

zhong qi – perhaps a function of coherence in heart rate variability, being a macro-scale iteration of the coherence of cellular processes utilizing coherent domains.
zheng qi – perhaps a more esoteric concept, some inherent function within biology not only to defy thermodynamic equilibrium and entropy, but also the downward force of gravity. Perhaps natural, biological anti-gravity.
zhen qi – perhaps the very proton neural which holographically maps the bodies information onto itself. The soliton-web entangling remotely located cells, rather than a soup of Brownian motion.
ying qi – perhaps a function of the mitochondria’s cytochrome C oxidase particularly as it relates to shuffling food electrons over the membrane surface.
wei qi – perhaps a function of immune cell’s proticity and their ability to utilize reactive oxygen species to decohere the cellular membranes of their targets.
gu qi – perhaps simply food electrons themselves.

Surely the brilliance of the Daoist cosmological insights and the insights into biology informed by QED theory must be playing themselves out not only in reality but in tandem with one another. Turning those unified insights into a useful clinical framework for acupuncturists and practitioners of Chinese Medicine is what I’d like to see happen.

“We have to be brave enough to engage in speculative metaphysics.”

Jeffrey Kripal, RuneSoup Podcast, Talking The Secret Body

Here’s to exploration. Here’s to the future of medicine.

A Glimpse at Universality

It often occurs to me while trying to study English translations of Daoist alchemical texts that I am a Westerner who can not read or speak the language in which these texts were written. But indeed the texts seem to speak a meaning that transcends the cultural maxims from which they sprang into life.

What would the non-monastic, non-ascetic approach be? Make no mistake, these are the daunting limit cases of applied Daoism. Thankfully (in the Wuzhen Pian in particular), we are admonished to quit “roasting seeds” and “swallowing mist” and “fiddling with our noses”.

We are told to “experience the reversal while you are in the marketplace.”

What in the world is a Westerner who isn’t even a practicing Daoist (really) doing reading the Wu Zhen Pian and the Jinhua Zongshi? What would it mean to mix these lifeways into mine? What is it I experience for fleeting moments during meditation or in passing, when I am reminded – “oh” – of the deeper nature of things and point my Heart in this direction?

When I sense the tug of this state approaching, I habitually close my eyes to orbit closer into this singularity of mind, but when I feel like I brush upon it, my eyes find themselves wanting slowly and gently to open and drink in what they see. How could the true nature of things be apprehended with the sensea? It is apprehended at all? Or merely brought nearer?

“The Dao” is quite ubiquitously translated as “the Way” – but what is the “way”?

Now, ask yourself absent a Daoist context and openly with your English-speaking mind…

What is the way? — the way in which all things must go?

I am reminded by these teachings to consider my life’s path and see it for what it is; and to appreciate uncertainty; and surrender to process; and to relish in the subtle flowing movement of the cycle of life and death of which I am a part; and to take time in all ways; and be reassured in some eternal faith.

If emptiness is form and form is emptiness, then what really is? That which is must be both and neither of these things. Spontaneously through the Eastern mystical lifeway we enter a world which is neither here nor there, but somewhere in between. A world which is phenomoenologically the projection of some kind of paradox. Yet, the light with which this projection is made is infinitely self-similar – isotropic in every way.

If we peer behind the curtain, the world is revealed for what it truly is – one.

What does it truly mean for emptiness and from to be the same? From the Dao to the ten thousand things we have the perennial irreconcilability of the one and the many, but this is not a case of chicken or egg. From the perspective of the manifest world, the Dao is primary in every way. Antecedent to this is, literally, nothing. Yet, something is running the show. Therefor, developing a taste for the entertainment of Spirit – for the playful coming into being of consciousness – is perhaps the deepest purpose of the soul’s journey.

The outline of the shadows on the walls of Plato’s cave are reflecting back at you their source – the mysterious fire behind you.

Turn your mind’s eye to the fire behind you while keeping your eyes gently open and ahead.

Take it all in.


Conner Kees
Source For Well-Being – Black Mountain, NC
Making the Medicine Blog

Energywork as Music – Auto-Tuning the Symphonic Field

What models do we use to approach working with energy? What’s the grammar and the syntax of our work? These questions are of utmost importance.

Espoused in this article is a dynamic universe of musicality, intentionality, and imagination.

Try this: make an “energy ball” between your hands or fingers. Expand it. Compress it. Move it. Play with it. Our individual energy psychology will dictate how our energywork feels to us, but make no mistake that what is happening between the hands or fingers is the establishment of a field of resonance. This field can be moved and manipulated in virtually any way. The idea that we are losing something by giving away our qi is a fallacy – and this is the reason why the paradigm in which you perform your energywork will dictate the experience for everyone involved. If you feel tired after energywork, it is more than likely because you maintain the notion that energywork can be “draining” or “tiring”. There is nothing to drain. The energy in which we work is literally infinite. All we are doing is striking a chord.

In energywork, we do not send, transmit, or do anything that implies the transfer of substance from one location to another. It is not me giving you my qi or the projection of some force. Rather, all energywork is done through the conscious induction of resonance. Energy healing happens through a resonant field that is in harmony with the objects future-possible states of resonance in the musical scale to which the physical universe is tuned (the “music of the spheres”, what Geesink & Meijer call generalized music). This resonant field is established by the imagination.

Telepathic phenomena such as the sharing of thoughts or feelings with others also occurs only through resonance. Thoughtforms are not sent as they are in many magickal systems or in incorrect models of psi; rather, their resonant information signature is induced through consciousness phase-matching with itself by an intentional, imaginal event. All of this is an instantaneous, non-local effect – meaning standard Newtonian particle-oriented notions of causality are out and non-linear causality in a fractal-holographic universe is in.

When we intentionally modulate the energetic-informational content of an object in space, we are effectively striking a musical chord with which the object “rings”. We are simply allowing the strings of the universe to play harmoniously. An important thing to recognize is that the object of the work will slowly fall back out of “tune” unless the work is repeated. Energyworkers in different traditions recognize this. In this sense, the resonance (i..e., coherence) can be thought of as a kind of substance, though not the kind of substance that can only be taken from one point in space to another like moving a rock. Instead, the substance is self-generated through self-coherence in the field of consciousness. It can be spontaneously generated anywhere, at any time. The substance, truly, is the sound of a chord.

The life-promoting movement of hydrated polar molecules by the resonant field could be self-selected through a complex function involving a systems temperature, negentropy, resonant frequencies, density of coherent domains, degrees of freedom, and other quantum and subquantum factors. This resonance is set in place through an act of consciousness that triangulates the systems future-possible energy-information states, the present state, and the imagination and intention of the practitioner, facilitating how the former is brought into manifestation.

Related image

The physical universe is bounded in nature and is of limited size. There may be other universes outside of this universe and technically all fields extend into space infinitely, but the boundary condition on the outer edge of our universe is what sets the dimensions of the knowable physical universe and therefore, I believe, the harmonic scale in which all universal resonance takes place (more on this in future posts). All processes in the universe are limited by the interference patterns between the standing waves that naturally resonate within the boundary condition of the universe. This complex of standing wave interference patterns that encompass the interior boundary of the universe form a matrix of information-energy, here referred to as the Divine Matrix (referred to by Louis Malklaka as the subquantum pixel grid).

It is interesting to note the homophonic nature of the word “scale”. It is both a verb and a noun, meaning to change the size of something in a way proportional to itself or another reference (“scaling” or “to scale”), and also meaning a set of harmonic frequencies that make up a varying degrees of consonance or dissonance relative to one another (a “scale”). The term “scalar wave” was the term used by Tesla to denote the kinds of hyperdimensional energies utilized in his research. The generalized music of the living universe can be thought of, colloquially, as a scalar scaling scale. This is practically no different from saying it is fractal-holographic, but in a musical sense.

If we can divine an event to be for the good of healing and do so with an open mind then the potential for healing can be maximized. We are simply assisting in the path that reality wants to take – becoming a vehicle for the Dao and for the innately divine nature of Reality.

Follow the music, let go, and let God.


Conner Kees
Source For Well-Being – Black Mountain, NC
Making the Medicine Blog

Golden Flower Physics, Pt. 2: Fractal-Holographic Principles in the Secret of the Golden Flower

This article is a continuation of my attempt at syncretism in light of the Daoist mysticism and meditative techniques espoused in the Secret of the Golden Flower and other texts. This project seeks to compare Chinese cosmological and ontological concepts with those found in contemporary fringe science topics – most interestingly the fractal-holographic and fluid electrodynamic properties of Nature.

“The light is neither inside nor outside the self. Mountains, rivers, sun, moon, and the whole earth are all this light, so it is not only in the self. All the operations of intelligence, knowledge, and wisdom are also this light, so it is not outside the self. The light of heaven and earth fills the universe; the light of one individual also naturally extends through the heavens and covers the earth. Therefore once you turn the light around, everything in the world is turned around.” – Taiyi Jinhua Zongzhi, 3.10, Cleary

By “light” the SOTGF means the light of pure consciousness. This implies an underpinning assumption of the primacy of consciousness, meaning the belief that consciousness is more fundamental to Nature than physical objects, i.e. atomic matter. Dean Radin highlights this as an intrinsic difference between the current, physicalist paradigm of science and the coming paradigm (information-energetic). He also notes that quantum systems models have yet to account for the effect of psi – in other words, we still don’t know how psi happens but we are looking. I would contend the answers are out there, waiting to be consolidated (e.g. Holofractal sub-quantum informatics, or something).

We also see that light is the monad or prima materia in this case. There is a single substance in the ontology and it is light. However, logically, where there is light there must be somewhere for it to shine. Therefore, darkness is both implied and explicitly talked about in the text. “Darkness returning to darkness, by a coming together of kind” is the process in which the po (the soul of the physical body) partakes after death. The po “suffers in life” and “looks toward death”. The book says “this is what consciousness is”. By consciousness in this case, I believe them to be referring to perhaps the echo chamber of the Void – implying that in some way both light (pure consciousness) and darkness (physical basis of consciousness) are both “consciousness”. Seeing the light is still the object of the practice and this light is the fundamental substance of the world.

The light of one individual spreading throughout the whole world can be taken as more than a remarkable testament to our personal power, but a hint at the known implication of Maxwellian field-theory that all fields extend into infinity, both mathematically and in consideration of thought experiments like the Butterfly effect.

“Once you turn the light around, everything in the world is turned around” – in exactly the same way that the information stored in one proton is shared by almost all other protons in the universe. Every movement of every particle in the universe effects the holistic information-state of the entire universe. The staggering implication is that by observing the nature of one’s own consciousness, one is affecting the entire physical universe as well.

“Turning the light around is not turning around the light of one body, but turning around the very energy of Creation.” – 3.5

“If each point contains the whole, then each point has all the information.” – Nassim Haramein, physicist

“The words focus on the center are most sublime. The center is omnipresent; the whole universe is within it. This indicates the mechanism of Creation; you focus on this to enter the gate, that is all. To focus means to focus on this as a hint, not to become rigidly fixated. The meaning of the word focus has life to it; it is very subtle.” – 3.12

The last two sentences have more to do with praxis, but there is ontology to be gleaned from this passage. The omnipresent center that contains the universe is something that is experienced in meditation, but there may be cosmological reasons for this being built into the structure of reality.

One assertion implicit in this entire intellectual endeavor is that there is novel information to be gleaned from the practice of turning consciousness in on itself or treating consciousness as it’s own object. “Consciousness is always consciousness of something” is a trope in the Western philosophy of mind. What kind of consciousness? This is a matter of shishen (perceiving spirit) vs. yuanshen (original spirit). Yuanshen correlates with light and with the yang energy of the hun (soul which comes from spirit, yang soul) which is to “overcome” the yin energy of the po (soul of the physical body, yin soul).

The next statement is a kind of holofractal statement in itself – that the information dynamics of the universe itself actually implies the mechanism by which it came into being in the first place. The nature of the thing is tautologous and self-evident – so recursive and self-referential in nature as to escape language. “You focus on this to enter the gate, that is all.” To focus on this is to gently and patiently nurse within oneself the notion that consciousness is not only fundamental to the structure and function of reality, but that it is so homologous and self-similar in nature as to escape explanation as an actual matter of fact. The ineffability is built into the ontology – it is not a failure of semantics or of instrumentation.

See the light and send it back to where it came.


Conner Kees
Source For Well-Being – Black Mountain, NC
Making the Medicine Blog

“The Light of Pure Spirit”, a poem

The following is a composition of mine in the style of Daoist alchemical poetry. Enjoy.

“The Light of Pure Spirit”

Begin at the beginning
For there is nowhere else

Relax the body and the heart is relaxed
Relax the heart and the mind is relaxed
Relax the mind and the whole world is relaxed
If you stop and look
You can see the thin veil
Of a looming void
Practice seeing it,
And the emptiness of this void
Becomes a clear and open infinitude
Of light

Allow the eyes and ears
To look and listen inward
Rest the mind on the breath
Rest the heart on the center
Rest the body on itself
And from this emerges the true mind
As the light of pure spirit
In the chamber of the heavenly heart

This is the impetus that created the world

When you look and listen inward
Consciousness encircles itself
Consciousness through consciousness
Is the doorway to the deep

The center is everywhere
In the center there is an opening
In the opening there is nothing
In nothing there is a mystery
In the mystery there is a light
A heart within a heart
A seed within a seed
A world within a world
A pearl of power and peace
Care for this pearl
Gently and patiently
And the pearl will yield spiritual gold

Carry this peace
Always and everywhere
And it will carry you

– Conner Kees


Conner Kees
Source For Well-Being – Black Mountain, NC
Making the Medicine Blog