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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 2018

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 thought to be taken in through specific acupuncture points in the body and then gathered in the mysterious organ, the sanjiao, or triple burner – the organ with only function and no form – and then redistributed to the internal organs of the body to give them their essential vitality and function. Kind of deep, no?

What if I proposed to you an alternate conception of yuan qi in quantum biological terms?

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 of 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 an incredibly dense network of superconducting proton currents are said to flow through the coherent fields within water. These proton currents of what is essentially bioplasma might be likened to the ministerial fire of the sanjiao as well.

Simply by equivocating between the dao and the quantum vacuum in relation to biophysics, we enter into a new frame. What is the redox potential of the mitochondria – perhaps part of the cooling function of shaoyin water? What is the role of the mitochondria themselves, being organisms (not organelles) that function exclusively through the use of oxygen (also likened to qi), water, and light (fire?)? The maintenance of the mitochondria’s proton gradient is essential, then, for the maintenance of the qi mechanism.

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.
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 (lower soul, physical) 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 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 ontological information 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.

I suppose part of the assertion implicit in this entire intellectual endeavor is there is novel and useful 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 (ethereal soul/higher soul) which is to “overcome” the yin energy of the po (corporeal soul/lower 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 science or instrumentation.

See the light and see everything.


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

Golden Flower Physics, Pt. 1: Xing, Ming, and Turning the Light Around

I have been studying the two English translations of The Secret of the Golden Flower, a book translated first into English from Chinese by Cary F. Baynes in 1931 from the German translation by Richard Wilhem (foreward and commentary by Carl Jung), and then by Thomas Cleary from Chinese in 1991, with the addition, “the Authoritative New Translation” over his name on the cover. I don’t read Chinese and therefore cannot interpret the value of the texts relative to a personal understanding of the original Chinese. The Cleary is brief and concise while the Wilhelm is more verbose and has more cumbersome but often more more appealing syntax.

In The Secret of the Golden Flower, we are seemingly given a dualistic cosmology that puts the transformative value of yang over it’s counterpart, yin. Yin and it’s psychophysicospiritual correlate, the po (associated with the Lung and with Metal in Chinese Medicine), is to be “subjugated” (Cleary’s translation) by the hun (associated with Liver and with Wood), correlated with the yang of the body. Overcoming darkness with light is not a motif unique to Daoist alchemy (Gnosticism, etc.). In a similar way, the “perceiving spirit” (Shishen) is to be brought to rest so the “original spirit” (Yuanshen), being more yang in nature, can take the throne as master of the dwelling.

“The celestial mind is like a house; the light is the master of the house.” – 1.12, Cleary

This is of course also given the fact that it’s alchemy we are dealing with here. The Cleary translation says “the turning around of the light is the ‘firing process’.”

“The ancients’ method of transcending the world, refining away the dregs of darkness to restore pure light, is just a matter of dissolving the lower soul and making the higher soul whole.” (Referring to hun and po) – 2.14, Cleary

The method of reversal (nifa) – the circulation or turning around of the light – is the primary psycho-alchemical tool in The Secret of the Golden Flower.

“The whole work of turning the light around uses the method of reversal.” – 1.11, Cleary

This turning, circulating, reversing, inverting, or returning process (all of which it’s descriptions have rendered in English), is the return to the Dao, to the Origin, to the Fundament, the prima materia. In Hermetic alchemy this is seen as a process either of completion or purification (through separation and recombination). In Daoist alchemy the alchemical method involves a return. The Daoist alchemists saw themselves as rewinding time rather than fastforwarding it. Our understanding that all things return to the Dao could imply that the source is the same regardless of how you get there. It’s a vortex.

We are talking about information at the border between being and non-being, therefore polarity persists regardless of the recursiveness of the matrix. Language refuses to break down completelyperhaps this is why the Daoists wrote so much.

The Dao splits into yin and yang at the event horizon (the membrane) of the proton or of any information state. This is where the Dao is encircled by itself and where the first proton is born. It has occurred to me the possibility that what this book is talking about is in part the visualization of the surface of the proton. This process involves “seeing essence (xing) the original face.” (Cleary)

I contend that this is the mysterious opening spoken of in Daoist alchemy. This opening is really the boundary condition that separates the implicate order from the explicate order.

Xing and ming

Xing is translated as “human nature”, “essence”, and “logos” by Wilhelm and “essence” by Cleary. In a footnote in Wilhelm’s the reader is encouraged to stretch one’s imagination to consider human nature as a cosmological principle of this magnitude. I would here invoke Genesis 1:28 – “So God created man in his own image, in the image of God created he him.” In light of this, xing becomes a fractal, organizing principle (the kind of recursiveness that generates two mirrored hands and feet of five fingers and toes each, etc.).

In Daoism, Xing and ming are a mysterious principle pair. You can find these concepts translated, respectively, as consciousness and life, human nature and life, essence and life, or soul and energy. In the Wilhelm and Cleary, ming is “life”. Xing is the energy from which the hun is derived. Ming is the energy of the po.

Ming is also translated as “destiny” and in the Chinese language, to “lose one’s ming” is to die. Ming shares a relationship with both qi and with jing, as well as with the body itself. Ming is yin because of it’s associated with the po and vise versa for xing, yang, and hun. Ming is said to rest in the Kidneys or in the lower dantian. Xing is said to rest in the chest or in the upper dantian and is associated with the Heart. Xing is also said to correspond to the personality and with the yang of the heart, or the emotions. The character for xing is a combination of xin (Heart-Mind) and sheng (generation).

Xing and ming also share correspondences, respectively, with Heaven and Earth, the Sky and the Light, the Heart-Mind and the Three Treasures, Li (fire) and Kan (water), and to the flame of a lamp and the oil that burns.

It is said that the objective of Daoist alchemy is to “bring one’s form (xing) to completion by means of the Dao” and “extend one’s life (ming) by means of practice.”

Backward-flowing method

This image is from the 1962 edition (pg. 65) and it contains a footnote from Cary F. Baynes remarking that there is no reason not to include the residuals of “kuei” (gui) in the return to the Dao. This is a fantastic point, in light of my earlier remark that the text seems to value the yang ultimately over the yin.

The intellectual project I am embarking on is one of syncretism – I assume this same kind of correspondence can likely be found in other systems of thought and in other works on consciousness (the Upanishads, for instance). The very realm the Daoist’s enjoyed the most was the one where language breaks down and the ineffable seeks to express itself. Ancient Daoists did not have a theoretical information-energy ontology. We, being a couple millenia more informed, do.

I suppose I’m not considered a Daoist insofar as the kind of gnosis I am after is one that is both expressible in words and visualizable, i.e. effable. The nature of the mystery does not 100% penetrate down to the level of human expression. It is, however, fundamentally an experience. The Daoist alchemists are not conceiving models of reality in order to build anti-gravitic crafts, they are doing it to experience first-hand the true nature of reality and become one with it. Mystical yet not without a firm grounding in the world as we know it.

“First establish a firm foothold in daily activities within society. Only then can you cultivate reality and understand essence.” – 1.7, Cleary

“You should know the great concealment
while you dwell in the marketplace.
What need is there of entering the mountains’ depths
and keeping yourself in stillness and solitude?” – Poem 5, Wuzhen Pian, Pregadio

…applied mysticism for the 21st century.


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

Zen and the Art of Biophysics

If you’ve ever wondered what the fabric of space-time looks like, take a walk on the beach.

At some point – in some dimension of meaning – metaphor ceases to be metaphor.

The scientist Mae Wan Ho refers to the work of her fellow researcher and teacher Emilio Del Giudice as “lighting the fire of a new science.” This new science entails a deep understanding of the electromagnetic nature of the organism and it’s relationship to light, water, and the quantum vacuum. However, the notion of a new science that unifies disparate realms of knowledge is, in fact, nothing new.

Syncretism is a deep undercurrent in many esoteric and occult systems of thought. From an exoteric perspective, modern physicists pine for a “unified field theory” which can unite all the forces of the standard model. Luckily for us, these “unified theories” exist, waiting to be accepted and more deeply understood. Perhaps there is a reason beyond their “fringe” nature why syncretic ideas are relegated to arcane schools of thought that is more sociological and transcends the scope of this article.

What we are seeing now in the field of biophysics is a realm which the ancient Daoists could have only dreamt. In a way, it is the inverse of Daoist nominalism – the belief that a name is merely a human attribution and can never adequately reflect the thing-in-itself. The domains of physics and metaphysics are, at last, bleeding together in ways that bring attention to the nature of the metaphor itself. In this view, the name is more than a reflection of the object in question, it can actually reflect part of the cosmic blueprint from which the object is made. The fractal-holographic nature of reality is being played out in front of our very eyes. We simply have to realize what it is we are seeing.

Waves crashing on the shore; peaks and troughs bouncing up and down on an otherwise smooth surface; waves on the surface interacting with other waves – consuming them, dispersing them, redirecting them; areas of smoothness and slower motion amidst the seeming chaos of wave interference; the way the waves on the surface bend the light on the floor of the ocean; the bubbles running a “game of life” before being reorganized by the next impending wave; waves within waves within waves and on and on and on… these are not merely metaphors for the wave-like nature of matter and the dynamics of quantum fluctuations. The past few decades of research into biophysics states that water is the closest thing to an exact, macro-scale reflection of quantum phenomena there is.

Ocean Waves

It is the moving image of coherence.

Next time you are on the beach, stretch your perception to encompass this view.

I originally wanted to write this article on the profound peace I have received from discovering the inner dynamics of my deep relationship with the Dao, the Ether, the Zero-point field, etc. specifically through the study of quantum biology.

For now, suffice it to say that after a couple months of intently reading the work of Giudice, Bischof, Ho, and others I had a dream. In this dream I was going through some sort of shopping mall, meeting and greeting people. But in this dream I experienced a feeling. This feeling was more than a feeling of “lucidity” – this was a feeling of being in flow. As I proceeded in the narrative of this dream, I felt like the very molecules of my being were being guided by their future states into their present state. I felt as though  my entire body was sensitive to the fluctuations of the Ether. I could feel it – and I let it move me.

Perhaps this feeling is the same kind of feeling we experience in the flow of our energywork. Perhaps it is our consciousness bouncing off of the interference patterns of the Ether which resonate back at us, infusing our being with a sense of deep harmony and a feeling of unity with something greater than oneself.

The future science of life will not distinguish between it’s humanistic implications and the physical dynamics that define it’s behavior.

All is One – A deeply synchronized, superfluid matrix of Spirit.


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