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CONFERENCE PAPER
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL
UNIVERSE THROUGH THE LENS OF DAO AND BUDDHISM ON
CONSCIOUSNESS AND REALITY
David Leong
University of Canberra, david.leong@canberra.edu.au
Abstract: This study examines the convergence of Heim’s Unified Field Theory (UFT) with Buddhist and Dao metaphysical
frameworks, proposing a multidimensional paradigm in which information, rather than matter, forms the basis of reality. While
Western scientific traditions have largely relied on reductionist and mechanistic approaches to reality, Eastern philosophies,
particularly Dao and Buddhism, have long emphasized an interconnected, dynamic continuum of existence. Heim’s model of
higher-dimensional structures (X5–X12) offers a compelling bridge between these perspectives, suggesting that reality is governed
by an underlying informational field that mediates the emergence of structured form and conscious experience.
Heim’s higher-dimensional framework aligns with Buddhist and Dao, reflecting their foundational concepts of interdependence
and non-duality. Heim’s notion that distinctions collapse at the highest dimension parallels Buddhist dependent origination (緣起,
pratītyasamutpāda) and emptiness (空, śūnyatā), which assert that all phenomena lack intrinsic existence and arise contingently.
Similarly, Dao’s wuji (無極, Ultimate Void) corresponds to Heim’s X12, the undifferentiated informational substrate from which
structured reality emerges. Heim’s X5 and X6 function as energetic regulators that mediate the transformation of undifferentiated
potential into structured materialization, paralleling the Dao’s concept of taiji (太極, Supreme Polarity) arising from wuji (無極,
Ultimate Void) as the foundational process of cosmic differentiation. This synthesis suggests that Heim’s model provides a
scientific articulation of ancient Eastern cosmologies, where reality is shaped by the dynamic interplay of information, energy, and
form.
This synthesis has implications for quantum cognition, bioenergetics, and contemplative sciences. By exploring ālaya-vijñāna
(阿賴耶識, “storehouse consciousness”) as a vibrational repository encoding karmic imprints, the study proposes new frameworks
for cognitive transformation and energy-based interventions. Heim’s theory further aligns with Buddhist perspectives on
consciousness as a structured informational field, suggesting that higher dimensions regulate fluctuations in the lower realms of
perception and material reality.
This study's findings contribute theoretically and practically by expanding the interdisciplinary dialogue between Eastern
contemplative traditions and modern physics. By integrating qi (氣) dynamics with Heim’s control dimensions and reinterpreting
Buddhist Dharmadhātu (法界, Dharma Realm of Non-Duality) as an ultimate informational continuum, this research informs both
scientific and practical applications. By synthesizing these perspectives, this paper extends Heim’s framework beyond its original
formulation, positioning it as a bridge between Western theoretical physics and Eastern metaphysical traditions. The contribution
of this study lies in its interdisciplinary approach, which offers a more holistic understanding of multidimensional reality,
consciousness, and the mechanisms underlying the emergence of form and perception. This re-interpretation challenges existing
reductionist paradigms and paves the way for new research directions that integrate quantum biology, neuroenergetics,
bioelectromagnetism, quantum cognition and consciousness studies and higher-dimensional physics into a unified model of
existence.
Keywords: Unified field theory, qi, Dao, Yijing, Buddhism, consciousness, morphic resonance, bioinformation field, strong
nuclear force, weak nuclear force, electromagnetism, gravity, bioelectromagnetism
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
2
Introduction
Reality's nature and underlying structure have been a focal inquiry across Western scientific paradigms and Eastern
metaphysical traditions. While Western physics, particularly through materialist and reductionist methodologies,
seeks to explain reality through empirical quantification and mathematical formalism, Eastern metaphysics offers a
mystical framework that emphasizes the interplay of consciousness, energy, and materiality.
These divergent perspectives have separated scientific inquiry from metaphysical thought despite their common
objective of understanding the fundamental forces governing existence. However, emerging unified field theories and
advancements in quantum physics suggest that the distinction between materialist science and energetic metaphysics
may be less rigid than previously assumed (Sánchez-Cañizares, 2021). Among such theoretical frameworks, Burkhard
Heim’s Unified Field Theory (UFT) presents a compelling model that integrates higher-dimensional control fields,
quantum interactions, and informational substrates, proposing a structure for the transition from non-material
information to tangible reality (David Leong, 2024c; Warmann, 2023). This hypothesis resonates with Eastern
metaphysical thought, where qi in Dao and consciousness (識, shí) in Buddhism function as informational and
energetic regulators, facilitating the emergence of form from the formless (无, wú) into manifested existence (有, yǒu)
(Lin et al., 2023).
道可道，非常道；名可名，非常名。
無名天地之始；有名萬物之母。
故常無，欲以觀其妙；常有，欲以觀其徼。
此兩者同出而異名，同謂之玄。玄之又玄，眾妙之門。
The Dao that can be spoken of is not the eternal Dao.
The name that can be named is not the eternal name.
The nameless is the origin of Heaven and Earth;
The named is the mother of the ten thousand things.
Thus, to be free from desire is to observe its subtlety;
To have desire is to observe its manifestations.
These two emerge from the same source but differ in name.
This unity is called the mystery.
The mystery of mysteries, the gateway to all wonders.
Translation adapted from Ames and Hall (2003)
While Western physics, particularly through materialist and reductionist methodologies, seeks to explain reality
through empirical quantification and mathematical formalism (Pérez-Jara, 2024), Eastern metaphysics offers a
mystical framework that emphasizes the interplay of consciousness, energy, and materiality. This fundamental
divergence is epistemological and ontological, shaping how each tradition conceptualizes existence, knowledge, and
the process of understanding reality.
Chapter 1 of the Daodejing highlights a core distinction between Eastern and Western approaches to knowledge:
• Western thought uses categorization, logical formalism, and mathematical abstraction to describe the
universe. The scientific method seeks definable, measurable, and falsifiable principles, reflecting an
ontological commitment to objectivity and materialism (Hjørland, 2021).
• As expressed in the Dao philosophy, Eastern thought posits that ultimate reality transcends language,
conceptualization, and formal definition. The passage “道可道，非常道” (The Dao that can be spoken of is
not the eternal Dao) underscores that true reality cannot be fully captured by linguistic or mathematical
representations, as it is inherently fluid, dynamic, and beyond intellectual grasp (Ames & Hall, 2003).
• In Western scientific traditions, particularly in mathematical physics, theories such as general relativity and
quantum mechanics attempt to describe fundamental forces through precise equations and structured
formalisms (Penrose, 2004). This reflects a belief that systematic analysis can ultimately decode complex
reality. However, Eastern metaphysical traditions emphasize direct experiential awareness, suggesting that
conceptual abstraction inevitably distorts the nature of true existence (Leaman, 2002).
Another key divergence lies in how each tradition perceives the relationship between parts and wholes:
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
3
• In Western science, reductionism dominates the study of natural phenomena. Reality is often viewed as a
sum of discrete, quantifiable elements, where complex systems are broken down into fundamental particles,
equations, and definable interactions (Goertzel, 2013).
• In contrast, Dao perceives reality as a unified field where distinctions between self and environment, subject
and object, and cause and effect are fluid rather than rigid. The passage “此兩者同出而異名” (These two
emerge from the same source but differ in name) suggests that all dichotomies—existence and non-existence,
form and formlessness, the measurable and the immeasurable—are merely different manifestations of the
same underlying reality (Ames & Hall, 2003).
This perspective aligns with modern discussions in quantum mechanics, where the act of measurement itself affects
the observed system, and wave-particle duality challenges the notion of an independent, objective universe (Wang,
2024). In contemporary theoretical physics, Heim’s Unified Field Theory (UFT) introduces higher-dimensional
informational substrates (X5–X6) and a global information field (X7–X8) that governs the emergence of matter and
form (Auerbach & von Ludwiger, 1992; Leong, 2024c; Schmieke, 2023). This bears a conceptual resemblance to the
Dao, which is described in Daodejing as the origin of all things yet beyond intellectual apprehension (Shang, 2002).
The passage “玄之又玄，眾妙之門” (The mystery of mysteries, the gateway to all wonders) suggests that the
Dao is the primordial field from which all phenomenal reality emerges. Yet, it remains inaccessible to direct cognition
(Meulenbeld, 2016)—a notion reminiscent of Heim’s higher dimensions beyond X4 as an informational domain
beyond measurable physics.
• Western science formulates this as a mathematically structured higher-dimensional space that encodes the
laws of physics and the emergence of existence (Baianu et al., 2011).
• The Dao metaphysics, however, does not attempt to systematize the Dao but instead emphasizes attunement
to its principles through direct experience and intuition (Ma & Wang, 2024).
Thus, while Western models seek a unified equation or a theory of everything, Eastern metaphysics acknowledges
that some aspects of reality will always remain ineffable and must be approached through an embodied, experiential
framework rather than theoretical formalism (Ma & Wang, 2024). As modern physics increasingly explores classical
reductionism's limitations and information's role in fundamental physics, there is a growing convergence with Eastern
thought. Concepts such as non-locality in quantum entanglement, observer-dependent reality, and holographic
information encoding all resonate with Dao’s notion of interconnectivity, relativity, and the primacy of non-dualistic
perception. The Western tradition will likely continue to develop mathematical models to probe deeper into the
structure of reality. In contrast, the Eastern tradition offers a complementary perspective, emphasizing that not all
aspects of reality can be captured through language or formalism (Barkema et al., 2015). Instead, direct awareness,
intuitive understanding, and alignment with natural flows (Dao) remain essential for a holistic grasp of existence
(Leong, 2024a).
The epistemological divergence between East and West is rooted in their respective methodologies and
philosophical orientations:
• Western science seeks to measure and define reality in mathematical terms, assuming that reality, however
complex, can be ultimately decoded through structured analysis (Wallace, 2010).
• Eastern metaphysics accepts the limits of intellectual abstraction, emphasizing direct attunement to the nature
of existence through non-conceptual, experiential awareness.
Chapter 1 of the Daodejing articulates this difference, illustrating why definitions or equations cannot fully capture
the Dao (Behuniak, 2009). Yet, as modern physics explores higher-dimensional fields, informational substrates, and
the fundamental role of consciousness in the structure of reality, it increasingly converges with Dao’s worldview,
suggesting that the next frontier of scientific discovery may not be in greater mathematical precision alone but in an
integrated approach that accepts both empirical rigour and intuitive insight.
Finally, this paper aims to reposition Heim’s 12-dimensional universe within an expanded interdisciplinary
framework that integrates insights from contemporary scientific advancements, including bioelectromagnetism
(Okano & Ueno, 2022), quantum cognition (Fortescue, 2022; Khrennikov, 2022; Pothos & Busemeyer, 2022), and
consciousness studies (Hameroff & Penrose, 1996, 2014). Through a re-interpretation of X1 to X12, this study argues
that Heim’s model provides a theoretical foundation for understanding the interaction between matter, energy, and
information at multiple scales of reality. The integration of findings from bioelectromagnetism, such as the role of
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
4
endogenous electromagnetic fields in biological regulation (Okano & Ueno, 2022; Wang et al., 2024), supports the
notion that X5–X6 function as control fields governing systemic coherence. Additionally, studies in non-local
consciousness and quantum entanglement (Wahbeh et al., 2022) align with the proposition that higher-dimensional
information fields (X7–X12) serve as repositories of vibrational imprints, analogous to the Buddhist ālaya-vijñāna and
the Dao’s conceptualization of qi as a structuring force. By synthesizing these perspectives, this paper extends Heim’s
framework beyond its original formulation, positioning it as a bridge between Western theoretical physics and Eastern
metaphysical traditions. The contribution of this study lies in its interdisciplinary approach, which offers a more
holistic understanding of multidimensional reality, consciousness, and the mechanisms underlying the emergence of
form and perception. This re-interpretation challenges existing reductionist paradigms and paves the way for new
research directions integrating quantum biology, neuroenergetics, and higher-dimensional physics into a unified model
of existence.
Heim’s Unified Field Theory: A Framework for Information-to-Matter Transition
One of the most controversial quantum physics theorizations is Heim’s Unified Field Theory (UFT), which posits that
physical reality emerges from informational structures encoded within higher-dimensional space. Heim’s
mathematical model introduces 12 dimensions extending beyond classical physics's conventional space-time (X1-X4).
This model introduces higher-order energetic and informational fields, suggesting reality is regulated by underlying
dimensions that mediate energy, information and consciousness. This proposal, while contentious within the
mainstream scientific discourse, aligns with alternative physics models that explore non-locality, higher dimensional
causality, and the role of information in structuring reality.
In this conceptualization, illustrated in Figure 1
1
, the visible world (X1–X4) represents deterministic physical
phenomena governed by classical and relativistic mechanics. The energetic control field (ECF, X5–X6) functions as a
regulatory domain that structures the manifestation of energy and form, as this paper contends, like the morphogenetic
fields
2
proposed by Rupert Sheldrake (Sheldrake, 2012). Heim’s X5-X6 dimensions function as control fields,
facilitating the interaction between higher-order informational substrates and tangible physicality. This suggests a
process akin to morphic resonance, where energy fields encode, store, and transmit structural information (Warmann,
2023). The global information field (GIF, X7–X8) serves as a non-local repository of all probabilistic states and
interactions, while the higher mind-consciousness space (X9–X12) corresponds to a unified intelligence field that
encompasses both cognition and fundamental informational structures (Auerbach & von Ludwiger, 1992; Warmann,
2023). This proposition has profound implications for biological systems, consciousness studies, and energetic
signalling, aligning with Eastern cosmological views that qi and consciousness serve as mediators in structuring reality
(Xu, 1999).
Figure 1, adapted from (Schmieke, 2015, p. 125)
1
The diagram depicts elements labelled as d1 through d12; however, in this study, the corresponding elements are denoted as X1 through X12.
Although the symbolic representations differ, they are functionally equivalent and refer to the same dimensions.
2
Rupert Sheldrake’s theory of morphogenetic fields (Sheldrake, 2009) posits that biological form and behaviour are not solely dictated by genetic
and biochemical mechanisms but are influenced by field-based memory structures that guide development and regeneration. These fields, which
exist beyond material interactions, store and transmit patterns of information that organisms inherit non-genetically, shaping their morphogenesis
and behavioural tendencies. This concept challenges the classical neo-Darwinian model, suggesting that nature operates through a process of
resonance, where similar structures and behaviours emerge due to their past occurrences rather than purely through genetic coding. Sheldrake’s
(2009) hypothesis aligns with models of non-local information transfer in quantum biology, as well as Eastern metaphysical frameworks, where
energetic blueprints mediate physical manifestation.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
5
Drawing connections between Heim’s ontological model and Dao-Buddhist energy frameworks, this paper
explores whether energetic signalling and bioinformational fields
3
can be explained through higher-dimensional
physics, thereby unifying scientific and metaphysical perspectives.
The Role of qi and Consciousness (
識
, shí) in the Dao and Buddhist Traditions
Central to Eastern metaphysics is the understanding that reality is not purely material but is shaped by subtle, energetic
and informational forces (Borgmann, 1999). Dao (道) is the primal source from which all existence emerges,
structuring the universe through the interplay of yin (阴) and yang (阳) (Wang, 2012). The fundamental energy that
flows through all things, known as qi, acts as a carrier of information and a mediator of transformation (Xu, 1999). In
Dao, Qi is described as a field of encoded vibrational patterns that influence biological and environmental processes
(Mayor & Micozzi, 2011). This idea aligns with the concept of biofields, which postulates that living systems generate
electromagnetic signatures that regulate cellular function (Cheng & Xie, 2015). Qi’s informational role suggests it
may mediate biological and environmental signals, similar to Heim’s control fields in X5/X6 dimensions.
Traditional Chinese Medicine (TCM) attributes health and disease to the balance or disruption of qi flow in the
body’s meridian system (Matos et al., 2021). This perspective is supported by modern studies in bioelectromagnetics,
which demonstrate that electromagnetic field imbalances correlate with physiological disorders (Singh & Kapoor,
2014). Heim’s X5/X6 control dimensions may ensure systemic coherence in biological energy regulation, echoing qi’s
role in Dao’s energetics. Qi is said to permeate both form (形, xíng) and formlessness (无形, wúxíng) (Kuan-Ling,
2024), allowing it to mediate transitions between potentiality and actuality. Heim’s theory similarly suggests that
higher-dimensional informational substrates govern the instantiation of physical phenomena, offering a scientific
analogy to Dao’s view of qi as an intermediary field between being and non-being. These characteristics position qi
as a fundamental force shaping biological and cosmic dynamics, much like the control fields in Heim’s model, which
regulate the emergence of matter from an informational substrate.
Within the cosmological framework of the Dao and Buddhist thought, lower-level consciousness (shí, 識) is
conceptualized as an intermediary state, existing between the celestial (Heaven, 天) and terrestrial (Earth, 地) realms.
This state of consciousness is situated within four-dimensional space-time (three spatial dimensions and one temporal
dimension), corresponding to X1 to X4 in Heim’s Unified Field Theory. Unlike higher-order consciousness, which
operates within transcendental dimensions (X7 and beyond), lower consciousness remains intricately tied to the
material world, dynamically shaping perception, cognition, and phenomenological experience through interactions
with spatial and temporal influences. Rather than being merely a localized neurophysiological process, this paper
posits that shí functions as a receptive field—a highly sensitive energetic interface that detects, deciphers, and
processes subtle vibrational energy patterns emerging from both physical and non-physical sources. This field-like
nature of consciousness aligns with the emerging theories of bioelectromagnetism and quantum cognition, which
suggest that human awareness extends beyond traditional neural correlates of consciousness, interacting with ambient
energy fields that encode informational structures (Bhadra, 2017; McCraty & Deyhle, 2016). Within Heim’s model,
consciousness operating from X1 to X4 remains embedded in space-time, responding to vibrational cues and energetic
fluctuations that influence human perception and lived reality. The dimensions X5 and X6, described as control fields,
act as informational regulators, bridging the gap between pure information and tangible matter. This suggests that
lower consciousness operates in a state of active reception, tuning into non-local energetic transmissions and morphic
resonance fields that condition thought, memory, and awareness (Sheldrake, 2009, 2012). Schmieke (2015) added:
3
The concept of the bioinformation field extends beyond conventional bioelectromagnetic theories to encompass a structured, non-local information
system that governs biological processes, development, and adaptation at multiple scales. This perspective challenges the traditional materialist
paradigm by proposing that living systems do not merely function as biochemical machines but are dynamically regulated by an overarching
informational matrix. The bioinformation field serves as a medium for encoding, storing, and transmitting biological and energetic data, influencing
cellular communication, morphogenesis, and homeostasis.
Traditional bioelectromagnetic studies focus on the role of electromagnetic fields (EMFs) generated by living organisms, particularly in neural
activity, cardiac rhythms, and cellular signalling (Becker & Marino, 1982). However, the bioinformation field operates at a more fundamental level,
governing non-local interactions that cannot be fully explained by classical electromagnetic theory alone. This broader perspective integrates
findings from quantum coherence, biophoton emissions, and informational resonance as key mechanisms underpinning biological organization and
function (Chaurasia & Dhabekar, 2024).
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
6
For this purpose, a third field exists between the matter field and the mind field- the Information Field! Information
controls matter, itself being shaped and structured by consciousness (p. 126).
Heim’s Unified Field Theory (UFT) is a structured scientific articulation of concepts that have long been explored
in Buddhist epistemology, particularly concerning consciousness, causality, and the dynamic emergence of form.
Consciousness is not an isolated function of the brain but a non-local informational field that interacts with vibrational
frequencies to shape both perception and material reality (Di Biase, 2013; Neale, 2018). This notion parallels Heim’s
conceptualization of higher-dimensional control fields (X5–X6), which encode vibrational information and mediate
the transition from informational states to observable phenomena. Essentially, Heim’s model operationalizes Buddhist
principles, providing a structured mathematical framework for concepts traditionally examined through meditative
insight and philosophical analysis.
A key alignment between Heim’s physics and Buddhist cosmology is found in the doctrine of dependent
origination (缘起, pratītyasamutpāda), which posits that all phenomena arise contingently, lacking intrinsic self-
existence. Buddhist philosophy suggests that reality is an interconnected web of causes and conditions extending
across spatial and temporal dimensions. Heim’s model similarly describes an interdependent structure in which non-
local correlations govern the emergence of form and energy (Leong, 2024c). In Buddhist thought, consciousness is
responsible for the modulation of experience through karmic imprints stored in the ālaya-vijñāna, shaping reality in a
non-linear, non-local manner. Heim’s X5/X6 control fields are analogous, encoding vibrational signatures that
determine how information translates into structured materiality (Heim, 1999). Buddhism describes reality as
dynamically co-arising through interdependent conditions (Waldron, 2006); Heim’s theory suggests that reality is
actualized through encoded vibrational patterns that unfold according to non-local informational constraints.
Heim’s framework further aligns with Buddhist perspectives on the nature of perception. Perception is not a
passive reception of external stimuli but an active, vibrationally mediated process (Carpenter et al., 2009; Huelga &
Plenio, 2013). The act of observation does not merely register reality but actively participates in its formation (Sassoli
de Bianchi, 2013). This idea resonates with quantum mechanics, where wave functions exist in a superposition of
probabilistic states until collapsed by observation (Epperson, 2009; Ney, 2021). Heim’s UFT extends this notion,
proposing that higher-dimensional control fields regulate how vibrational information coalesces into structured
existence. In this regard, Heim’s framework appears to model the Buddhist conceptualization of shí as an active, non-
local informational field that does not merely reflect reality but continuously shapes it through cognitive and karmic
imprints (Leong, 2024b).
From this perspective, consciousness can be understood as a resonance field that modulates experience and
materiality through vibrational entrainment. Heim’s model posits that X5/X6 act as mediators of vibrationally encoded
data, directing the structuring of reality in the lower dimensions (X1–X4). This is analogous to the Buddhist notion
that consciousness, intention, and karmic energy shape the unfolding of reality in the saṃsāric cycle (MacKenzie,
2022). Heim’s theory and Buddhist cosmology emphasize that perception and reality formation are not passive but
dynamic processes arising through interacting with informational substrates and cognitive processes. Heim’s model
provides a structural framework for principles that Buddhist philosophy has articulated for centuries: that the physical
world is an emergent phenomenon governed by non-local information fields, that consciousness is an integral
component in the structuring of reality, and that causality operates beyond simple linearity, unfolding as a complex
interdependent web. Heim’s framework provides a compelling bridge between scientific and spiritual understandings
of existence by modelling Buddhist insights through a higher-dimensional mathematical structure.
Higher Consciousness Beyond Space-Time: A Universal Informational Field
According to Heim (1999), higher-order consciousness (universal shí, 識) operates beyond the constraints of four-
dimensional space-time, extending into X7 and higher dimensions, where it is no longer subject to temporal linearity
or spatial limitation. In this higher state, consciousness functions as a universal informational field, transcending
localized individual perception and interacting with the fundamental ontological substrate of reality (Leong, 2024b).
This resonates with Buddhist Yogācāra
4
philosophy, which posits that alaya-vijñāna serves as a non-local repository
of vibrational imprints, influencing the unfolding of personal and collective experience (Breaux, 1998; Soeng, 2000).
4
The Yogācāra ( 唯識) school of Mahayana Buddhism, also known as the “Consciousness-Only” school, posits that all phenomena are
fundamentally mental projections arising from the alaya-vijñāna (Germano & Waldron, 2006). This storehouse consciousness bears striking
similarities to Heim’s informational substrate in higher dimensions.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
7
From this perspective, consciousness in X7 and beyond operates as an overarching, integrated field of intelligence,
no longer constrained by the mechanistic constraints of neurocognitive activity. This is conceptually similar to the
Dao as expressed in Chapter 25 of the Daodejing. This section describes the Dao as a formless, self-sustaining
principle that precedes and governs all existence (Tadd, 2020), resonating with the notion that consciousness (識, shí)
in higher dimensions functions as a universal informational field beyond space-time constraints, which exists beyond
phenomenal differentiation yet informs all manifest reality through vibrational transmission and energetic resonance
(Wallace, 2010).
Original Chinese texts from Daodejing, Chapter 25
有物混成，先天地生。寂兮寥兮，獨立而不改，周行而不殆，可以為天下母。
吾不知其名，字之曰道，強為之名曰大。大曰逝，逝曰遠，遠曰反。
故道大，天大，地大，人亦大。域中有四大，而人居其一焉。
人法地，地法天，天法道，道法自然。
There exists something undifferentiated and complete,
Born before Heaven and Earth.
Silent and formless, it stands alone and unchanging.
It moves pervasively, without exhaustion,
And can be considered the mother of all things.
I do not know its name, but I call it the Dao.
If forced to name it, I call it Great.
Great means flowing forth.
Flowing forth means extending far.
Extending far means returning to its origin.
Thus, the Dao is great, Heaven is great, Earth is great, and Humanity is also great.
In the universe, there are four greats, and humanity is one of them.
Humanity follows the Earth.
The Earth follows Heaven.
Heaven follows the Dao.
The Dao follows its own nature.
(Ames & Hall, 2003)
This passage presents the Dao as an undifferentiated, pre-existent flux (“flowing forth”) before materialization in
the 4-dimensional spacetime in X1-X4, that governs the dynamic processes of the cosmos through resonance, flow,
and cyclical return (“The Dao follows its own nature”) (Leong, 2024d). It aligns conceptually with the idea that higher-
dimensional consciousness (shí in X7 and beyond) functions as an all-encompassing informational field, orchestrating
reality through vibrational encoding and energetic coherence.
1. The Dao and Dharmatā as a Pre-Manifest Informational Field
The opening line, “有物混成，先天地生” (“There exists something undifferentiated and complete, born before
Heaven and Earth”), establishes the Dao as a primordial field that predates material reality (Liu, 2008). This
foundational statement from Chapter 25 of the Daodejing positions the Dao as the undifferentiated source from
which all phenomena emerge, preceding the differentiation in the space between Heaven (天, tiān) and Earth (地,
dì). In this hierarchical cosmology, humanity aligns itself with terrestrial rhythms, which conform to celestial
principles, ultimately tracing their origin to the Dao’s spontaneous self-manifestation (ziran, 自然). This sequence
encapsulates Dao’s worldview, wherein existence is not the product of external imposition but an emergent order
governed by intrinsic harmony and balance (Ames & Hall, 2003). The Dao follows its nature (ziran), signifying
that it operates without intention, preference, or intervention—an insight that mirrors the Buddhist concept of
dharmatā (法性), the inherent nature of reality that remains unconditioned and self-sustaining (Hayes, 2020).
Heim’s highest dimensions (X9–X12) describe a domain of perfect symmetry where all potential states coexist
simultaneously; the Dao, in its undifferentiated state, is beyond dualistic distinctions such as time and space, form
and formlessness. Heim’s (1999) framework aligns with the ancient wisdom of both Dao and Buddhism, which
have long articulated an ultimate, pre-differentiated reality from which all structured existence emerges. The Dao
represents the fundamental generative principle (shengsheng, 生生), spontaneously giving rise to the interplay of
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
8
yin-yang and the Ten Thousand Things (萬物, wànwù) without external intervention. Similarly, Heim’s model
describes a higher-dimensional informational substrate that governs the emergence of form and energy in lower
dimensions.
From a Buddhist perspective, this corresponds to the concept of dharmatā, the intrinsic nature of reality that
operates as the underlying self-arising principle governing all phenomena. In Madhyamaka philosophy, dharmatā
is neither created nor contingent upon external causes but is the spontaneous and empty nature of all things,
resonating with the Dao’s non-dual, self-generating function. Dharmatā manifests as the natural unfolding of
causes and conditions without a distinct agent; Heim’s (1999) higher-order dimensions function as an implicit
informational matrix that shapes the lower-dimensional material world through resonance and organizational
processes. Rather than imposing an external framework onto these metaphysical ideas, Heim’s (1999) theory offers
a modern theoretical model that is inherently compatible with the Dao’s dynamic, self-organizing principles and
Buddhism’s conception of an interdependent, non-dual field of existence. Both perspectives reject a mechanistic,
reductionist view of reality in favour of an integrated framework in which form and formlessness, being and non-
being, emerge from an underlying, unified field of potentiality.
Thus, local shí in X1–X4 remains bound to the dualistic (yin-yang, 0-1) interplay of time, space, and perception
(between Heaven and Earth), whereas shí in X7 and beyond functions as a non-local informational field, operating
at a level of pure awareness that transcends individual cognition and material instantiation. This distinction
between localized, field-responsive consciousness and universal transcendental intelligence provides a framework
for understanding how human awareness navigates both material and non-material dimensions within the
continuum of existence.
Thus, from a technical standpoint, shí can be conceptualized as an energy-information interface that continuously
interacts with external and internal frequencies, adjusting cognitive interpretations based on non-local
informational input. This aligns with neuroscience and quantum cognition theories, which propose that conscious
awareness may function as a resonance-based system attuned to electromagnetic and quantum fields (Siegel, 2013).
The Dao’s silent, formless, and unchanging nature (“寂兮寥兮，獨立而不改”) parallels the concept of pure
informational consciousness, which remains non-local, unbounded, and self-sustaining in dimensions beyond
conventional space-time.
2. Resonance and Cyclical Flow: The Dao as a Morphogenetic Field
5
The phrase “大曰逝，逝曰遠，遠曰反” (“Great means flowing forth. Flowing forth means extending far.
Extending far means returning to its origin”.) suggests a continuous dynamic cycle similar to the principles of
quantum field fluctuation which describe the incessant creation and annihilation of virtual particles within a
seemingly empty vacuum state (Aitchison, 1985). In modern physics, this corresponds to the idea that information
fields oscillate between expansion and retraction, mirroring quantum wave functions and energy dynamics.
Quantum field fluctuations exhibit an oscillatory nature that closely mirrors the interplay of yin and yang. Within
the framework of quantum electrodynamics (QED), electromagnetic fields transition between energy states, and
particle behaviour is governed by wave functions that exist in superposition until measurement collapses them into
definite states (Kleinert, 2016). This continuous cycle of emergence and dissolution aligns with Dao’s principle
that all phenomena arise, extend outward in their existence, and ultimately return to their origin
A clear parallel exists between the fluctuations observed in quantum physics and the cyclical transformations
described in Dao. Quantum fluctuations manifest through virtual particles' transient appearance and disappearance,
corresponding to yang when they emerge and yin when they dissipate. According to Chapter 25 of Daodejing, all
things originate from the Dao, undergo a process of change (逝, shì), and eventually return to their source (反, fǎn),
embodying the fundamental dynamic of the cosmos. The Yijing provides a structural representation of these
5
The concept of morphogenetic fields originates in developmental biology, where it describes a regulatory system that governs the spatial
organization and differentiation of cells and tissues during embryogenesis (Levin, 2012). These fields are believed to contain patterning
information that guides cellular processes, tissue formation, and organogenesis, operating beyond genetic instructions alone. The morphogenetic
field hypothesis suggests that biological form is not solely dictated by DNA sequences but also influenced by non-local informational fields that
guide cellular organization, differentiation, and developmental processes (Bouvier et al., 2005; Morozova & Shubin, 2013).
Recent research has expanded the concept of morphogenetic fields beyond embryonic development to include bioelectromagnetic signalling,
quantum biology, and bioenergetics, suggesting that such fields may operate at multiple levels of biological organization, influencing healing,
regeneration, and consciousness-related phenomena (Levin, 2012)(Levin, 2011).
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
9
transformations, encoding change through hexagrams that delineate shifts in energetic patterns. Quantum
mechanics employs probabilistic wave functions to describe the potential states of a system before observation;
Yijing conceptualizes reality as a series of evolving possibilities where the interactions of yin and yang determine
the unfolding of events. Both frameworks emphasize a reality in constant flux, where states of existence are not
fixed but governed by underlying oscillation and transformation principles.
Building upon the parallels between quantum field fluctuations and Dao, the concept of resonance and cyclical
flow further reinforces the Dao’s function as a morphogenetic field. This dynamic informational structure governs
the formation and transformation of all phenomena. Dao is the unmanifest potential that continuously gives rise to
yin-yang dualities, sustaining the perpetual cycle of emergence, transformation, and reversion. This cyclical
process aligns with Sheldrake’s (2009) theory of morphogenetic fields, which posits that biological and physical
structures are shaped by pre-existing energetic templates that encode probabilistic pathways for material
manifestation. From this perspective, this paper contends that the Dao functions as a field of encoded vibrational
information that informs the materialization of the Ten Thousand Things (萬物, wànwù). The morphogenetic fields
in biology regulate the self-organization of living systems (Dobrescu & Purcarea, 2011), and the Dao governs the
spontaneous organization of energy and matter through resonance (Kohn, 2016; Leong, 2024d). This notion is
reflected in the Yijing, where the interplay of hexagrams represents shifting energetic configurations, encoding the
dynamic equilibrium that sustains the universe. Each hexagram functions as a resonant pattern, embodying a
specific configuration of yin and yang that determines the flow of qi, akin to how quantum fields dictate
probabilistic fluctuations within the fabric of reality.
Moreover, the concept of resonance within Heim’s (1999) UFT further substantiates this connection. Heim’s X5
and X6 dimensions operate as control fields mediating between pure informational states and physical instantiations,
ensuring coherence in forming. This resonates with Dao’s assertion that all phenomena are guided by the rhythmic
flow of qi, which acts as a mediating force between the formless and the formed (Kohn, 2016). Heim’s (1999)
control fields regulate the translation of higher-dimensional information into structured material reality; the Dao
serves as the underlying morphogenetic field that orchestrates the cyclical interplay of energetic transformations.
Heim’s theorization introduces the concepts of entelechial and aeonic forces, drawing from Aristotelian
metaphysics to explain the role of these dimensions in actualizing and sustaining form. Entelechial forces in X5
refer to the realization of potential, wherein latent informational blueprints are translated into determinate
structures that manifest within the material realm. This process aligns with the Aristotelian notion of entelechy,
which describes the transformation of potentiality into actuality (Schmieke, 2015).
In contrast, aeonic forces in X6 function as temporal regulators, ensuring the coherence and stability of these
manifested forms over time. These forces orchestrate material and energetic phenomena' evolution and structural
integrity, maintaining systemic balance through informational feedback loops. Schmieke (2015) further explained
this model to holomorphism, a principle that asserts that each part of a system inherently reflects the structure of
the whole. Schmieke (2015):
I would like to formulate something here that I like to call the law of the fifth dimension; Burkhard Heim expressed
the very same thought himself, thereby freeing Albert Einstein posthumously from his sorrow that the universe
could be full of randomness, without meaning and without God. Heim said that the probability of a physical process,
its quantum probability, depends on its meaning and importance for that of which it is a part, for the greater whole.
He called these superordinate structures “holomorphisms” (p. 127)
In Heim’s framework, holomorphic processes operate within X5 and X6 by encoding global informational patterns
into localized manifestations, thereby preserving systemic coherence across different scales of reality. This
resonates with the holographic principle in theoretical physics, where information about a higher-dimensional
system is projected onto a lower-dimensional structure while maintaining the integrity of the whole.
Holomorphism, as applied to Heim’s theory, suggests that all forms of existence are embedded within a unified
informational field, where each entity is both a discrete expression and a reflection of the greater system. This
principle finds further relevance in morphic resonance, as proposed by Sheldrake, which posits that self-organizing
systems inherit a collective informational memory that influences their development. Thus, Heim’s X5 and X6
serve as the organizational substrates that mediate the emergence of form, energy regulation, and the maintenance
of structural patterns across time, bridging the gap between pure information and manifest reality.
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
10
In both frameworks, the manifestation of reality is not a linear or deterministic process but an emergent
phenomenon shaped by resonance and cyclical feedback. In quantum physics, the resonance of wave functions
dictates the stability of particles and atomic structures (Haken & Wolf, 2012), while in Dao’s cosmology, the
oscillation of yin and yang determines the fluctuations of existence. Similarly, in morphogenetic theory, biological
development is guided by informational resonance rather than merely genetic determinism, suggesting that form
and structure arise through the interaction of dynamic energetic fields.
Ultimately, the Dao as a morphogenetic field encapsulates the fundamental principle that reality is governed by
vibrational coherence, where all transformations follow an underlying rhythmic pattern. Whether in the context of
quantum mechanics, morphogenetic resonance, or Heim’s multidimensional physics, the emergence of form is not
a random occurrence but a manifestation of encoded informational potential. This perspective bridges the gap
between Eastern metaphysical thought and contemporary scientific models, suggesting that the universe operates
as an interconnected web of vibrational resonance, where all manifestations arise, transform, and return in an
unending renewal cycle.
This paper contends that in Heim’s (1999) multi-dimensional framework, the physical observable world (X1–X4)
is embedded within higher control dimensions (X5/X6) that regulate the translation of non-material information into
structured biological form. This aligns with the emerging view in developmental biology that morphogenetic fields
serve as dynamic, information-processing systems that encode and regulate spatial organization during
development. Rouleau and Dotta (2014) further added.
Within a cell system structure dictates function. Any interaction between cells, or a cell and its environment, has
the potential to have long term implications on the function of a given cell and emerging cell aggregates. The
structure and function of cells are continuously subjected to modification by electrical and chemical stimuli.
However, biological systems are also subjected to an ever-present influence: the electromagnetic (EM) environment.
Biological systems have the potential to be influenced by subtle energies which are exchanged at atomic and
subatomic scales as EM phenomena. These energy exchanges have the potential to manifest at higher orders of
discourse and affect the output (behaviour) of a biological system (p. 1)
Key parallels between Heim’s X5/X6 control fields and morphogenetic fields include:
§ X5/X6 as Informational Blueprint Regulators: The morphogenetic fields provide positional and
differentiation cues within embryonic development (Levin, 2012), X5/X6 encode the necessary
informational structures that dictate how biological form unfolds. This suggests that developmental
pathways are pre-conditioned by higher-dimensional informational blueprints rather than emerging
exclusively from molecular signalling within four-dimensional space-time.
§ Non-Local Coordination in Morphogenesis: The spontaneous self-organization of tissues, even when
spatially separated, suggests that morphogenetic fields operate via non-local interactions (Levin, 2012).
Heim’s control dimensions (X5/X6) act as non-local mediators, allowing biological systems to maintain
coherence and patterning independent of direct chemical signalling.
§ Field-Like Influence and Homeostasis: Even when parts of an embryo are removed, the remaining cells
reorganize to restore structural integrity (Galliot & Ghila, 2010; Huppertz & Herrler, 2005). This
phenomenon suggests an underlying morphogenetic memory, which in Heim’s model can be attributed to
higher-order control dimensions storing and regulating spatial-temporal data about biological form.
§ X5/X6 as Coordinate Encoding Systems: Heim’s X5/X6 control fields function analogously to a
coordinate system in higher-dimensional space, encoding spatial information before biochemical
manifestation. Morphogens may act as localized material expressions of an underlying energetic field that
organizes tissue patterning at an informational level (Levin, 2012).
§ Quantum-Coherent Organization of Morphogenetic Fields: Research in bioelectromagnetism and
quantum biology suggests that biological organization may be influenced by long-range electromagnetic
coherence (Ho et al., 1994; Okano & Ueno, 2022). Heim’s model supports the idea that X5/X6 encode
quantum-coherent structures, allowing cells to interact in synchrony with broader morphogenetic
blueprints, explaining how positional cues are maintained across developmental stages.
A crucial feature of morphogenetic fields is their ability to convey positional information through morphogen
gradients (Simsek & Özbudak, 2022). These chemical gradients encode spatial cues, allowing cells to interpret
their location and differentiate accordingly. However, Heim’s model suggests that such spatial encoding is not
merely biochemical but is structured within a higher-order informational matrix.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
11
Thus, the role of X5/X6 in morphogenetic fields may be conceptualized as an extended, higher-order regulatory
matrix that ensures coherent spatial-temporal organization of biological systems.
3. Field-Based Reality: The Dao, Buddhist Epistemology, and Heim’s Unified Physics
The final lines in Chapter 25 of Daodejing, “道法自然” (“The Dao follows its own nature”), emphasize that the
Dao operates autonomously as the fundamental organizing principle of the universe. This is consistent with Heim’s
hypothesis that higher-order dimensions regulate physical laws through inherent informational structures rather
than external deterministic intervention.
In Buddhist epistemology, this is comparable to the principle of dependent origination (缘起, yuanqi), where all
phenomena emerge through vibrational interdependencies (Paṇḍā, 1995), supporting the notion of a unified, field-
based reality.
By examining the Dao cosmology through Chapter 25 of the Daodejing, there are remarkable conceptual parallels
between:
§ The Dao is a substrate where all things arise, an ontological field of infinite potentiality (Chai, 2019), akin to
the higher dimension (though limiting) Heim’s X7 and beyond, In contrast to the mathematically defined
higher-dimensional structures in Heim’s Unified Field Theory, the Dao is boundless, infinite in scope, and
transcendent of any formal constraints (Cheng, 2003). It represents the fundamental principle that
encompasses and interconnects all manifestations of existence, material and immaterial while remaining
formless and non-localized (Kohn, 2016). Unlike Heim’s delineation of control fields that mediate
informational structuring into physical form, the Dao is self-arising (自生, zìshēng), self-regulating (自然,
zìrán), and all-encompassing (無所不包, wúsuǒbùbāo) (Nelson, 2023). It neither originates from nor depends
upon any external framework, yet it serves as the substratum through which all emergent properties of
existence are actualized and harmonized. The Dao thus operates as an ontological field of infinite potentiality,
encompassing all dimensional layers (Kohn, 2016), including those proposed in Heim’s model, but extending
beyond definable constraints into the realm of absolute transcendence.
§ The continuous flow and cyclical energy transformation (described in Chapter 25 of Daodejing) reflect
quantum coherence, field interactions, and bioenergetic signalling
6
.
§ The principle of self-organization and resonance (Wang, 2019), which aligns with modern morphic resonance
theories and higher-dimensional physics.
§ This analysis suggests that Dao’s understanding of reality, consciousness, and vibrational transmission
provides a philosophical counterpart to contemporary scientific discussions on informational fields,
bioenergetics, and quantum coherence. Integrating Eastern metaphysical insights with higher-dimensional
physics may thus offer a more holistic framework for understanding the fundamental nature of existence.
The mechanism of shí as a vibrational receptor is reflected in the Yogācāra Buddhist model of the eight
consciousnesses (八識, bā shí), where alaya-vijñāna serves as a repository of latent information, karmic imprints, and
preconditioned tendencies (Shun’ei & Tagawa, 2009), much like a signal-processing mechanism filtering and
interpreting incoming frequencies. In this sense, shí functions analogously to an antenna, receiving and decoding
bioenergetic signals, influencing cognitive awareness, intentionality, and the perception of reality. This paper posits
that shí (识, consciousness) can be conceptualized as a non-local awareness field dynamically attuned to the flux of
vibrational and informational interactions that pervade reality. Rather than being confined to neurophysiological
processes within the brain, shí operates as a field of awareness that extends beyond the boundaries of individual
cognition, interfacing with subtle energetic frequencies that shape perception, cognition, and the structuring of
experience. This conceptualization aligns with emerging theories in quantum cognition and bioenergetic fields, which
suggest that consciousness is not an isolated phenomenon but a resonance-based system that modulates reality through
continuous informational exchange (Hameroff & Penrose, 2014; Wallace, 2013).
6
Bioenergetic signalling refers to the process by which biological systems regulate and communicate through energy fields, encompassing both
biochemical and bioelectromagnetic interactions. At the cellular level, bioenergetic signalling involves mitochondrial function, ATP synthesis, and
redox reactions, which sustain metabolic homeostasis and cellular signalling pathways (Nicholls, 2013). Beyond biochemical processes,
bioelectromagnetic fields have been identified as mediators of intercellular communication, with studies demonstrating that weak electromagnetic
fields can influence cellular processes such as gene expression and neural activity (Pilla et al., 2011).
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
12
In Buddhist epistemology, particularly within the Yogācāra framework, shí is not merely an individual faculty of
perception but an ongoing, interdependent process that interacts with internal cognitive imprints (karmic residues) and
external informational fields (Waldron, 2023). The ālaya-vijñāna is said to function as a repository of latent tendencies,
which, through dynamic resonance with external vibrational stimuli, condition the emergence of subjective experience
(Lusthaus, 2014). Heim’s higher-dimensional information fields (X7 and beyond) offer a scientific analogy that
supports and aligns with the pre-existing Buddhist understanding of consciousness as a dynamic informational
substrate, mirroring the function of ālaya-vijñāna in mediating between the unstructured potential of higher-
dimensional reality and the emergent perceptual and cognitive structures of the lower dimensions (X1–X4). This
correspondence suggests that Buddhist epistemology, which has long articulated consciousness as an interactive
vibrational field shaping reality through dependent origination (缘起, yuanqi), provides a conceptual foundation that
Heim’s theorization inadvertently supports rather than defines.
A crucial point of convergence between Heim’s higher-dimensional framework and Buddhist epistemology lies in
their shared emphasis on the non-local and field-like nature of consciousness. While Heim’s X7 and beyond function
as repositories of informational potential, serving as the substrate from which structured reality emerges, Buddhist
philosophy articulates a similar concept through ālaya-vijñāna, which retains latent tendencies and conditions
perceptual manifestation. This alignment suggests that the structuring of reality is not a linear process dictated solely
by deterministic laws but rather a dynamic interplay of vibrational resonances that mediate between formless potential
and manifest experience. This conceptual bridge finds further support in quantum mechanics, where non-locality and
entanglement challenge conventional notions of separability in space-time (Jaeger, 2010). Entangled particles exhibit
correlations that transcend spatial distance; if understood as a vibrational field, consciousness may function as an
interconnected system, continuously interacting with informational substrates beyond the limitations of classical
causality. Within this framework, shí is not merely an individual cognitive process but an active, responsive field that
modulates perception through resonance with external vibrational influences. This perspective aligns with Hameroff
and Penrose’s (2014) Orch-OR
7
model of quantum cognition, which posits that consciousness arises from quantum
coherence within microtubules, reinforcing the notion that awareness operates beyond localizable structures and
instead engages in real-time informational exchange with a broader higher-dimensional field.
From a quantum theoretical perspective, shí as an informational awareness field shares parallels with non-locality
and entanglement phenomena in quantum mechanics. The principle of quantum non-locality, wherein two entangled
particles exhibit instantaneous correlations regardless of spatial separation (Bell, 1964; Einstein et al., 1935), suggests
that information exchange may occur outside conventional space-time constraints. If consciousness operates
analogously, as proposed in Hameroff and Penrose’s (2014) model of quantum cognition, then shí functions not as a
localized entity but as an interconnected, field-like process that is constantly recalibrating in response to vibrational
signals from both internal and external sources. This interpretation has profound implications for understanding
perception as an energetic process. In Traditional Chinese Medicine (TCM) and Dao, perception is believed to be
mediated by the flow of qi through the meridian system, a network of subtle energetic channels that regulate
physiological and cognitive function (Qi et al., 2024). If shí functions as an extended awareness field, it may be crucial
in mediating the interaction between vibrational frequencies encoded in qi and the neurophysiological structures that
process perception. Heim’s control dimensions (X5–X6), which regulate the actualization of structured form from an
informational substrate, provide a potential scientific framework for this dynamic interplay between consciousness,
energy, and materialization.
A crucial bridge between these perspectives is recognizing that consciousness, energy, and material form are
dynamically interconnected through vibrational and informational processes. In Dao and the TCM frameworks, qi is
not merely a physiological force but an informational carrier, encoding and regulating the body's energetic and
perceptual functions (Conroy et al., 2020). Similarly, shí, as an extended awareness field, suggests a non-local
mechanism of perception that interacts with the vibratory dynamics of qi. Heim’s X5/X6 dimensions provide a
theoretical basis for understanding how these energetic fields modulate reality, functioning as informational control
structures that determine the emergence of form and cognition from higher-order informational states.
This intersection gains empirical support from modern bioelectromagnetic research and quantum brain dynamics,
which propose that consciousness extends beyond classical neural processes, potentially engaging with non-material
energetic fields. The interplay between qi, shí, and Heim’s control dimensions suggests a parallel between Eastern
7
Orchestrated Objective Reduction (Orch-OR) is a theoretical model of consciousness proposed by physicist Roger Penrose and anesthesiologist
Stuart Hameroff, which posits that consciousness arises from quantum processes occurring within neuronal microtubules (Hameroff & Penrose,
2014). Unlike classical computational theories of mind, Orch-OR suggests that consciousness is fundamentally linked to quantum coherence and
wavefunction collapse, occurring at the Planck scale within the cytoskeletal structures of neurons. This model integrates quantum mechanics,
general relativity, and neurobiology, proposing that quantum superposition states within microtubules undergo spontaneous objective reduction
(OR) due to gravitational effects, leading to discrete moments of conscious awareness. This process implies that consciousness is non-local and
interacts with a fundamental information field, drawing parallels with Eastern metaphysical traditions that conceptualize awareness as an
interconnected, non-dual phenomenon.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
13
metaphysical models and modern theoretical physics, where qi may function analogously to quantum fields or
morphogenetic fields, encoding and transmitting energetic blueprints that shape biological and cognitive structures.
This synthesis strengthens the conceptual link between Eastern and Western models of consciousness and
materialization but also presents a compelling bioenergetic paradigm where this perspective is increasingly supported
by studies in bioelectromagnetism and quantum brain dynamics, which suggest that human consciousness operates
beyond classical neuronal activity, potentially interacting with non-material energetic substrates (Masi, 2022).
This exploration demonstrates that qi, Buddhist consciousness, and Heim’s control dimensions operate as
fundamental informational and energetic reality regulators. By bridging Eastern metaphysical models with Heim’s
Unified Field Theory, we gain a more comprehensive understanding of bioenergetic interactions, consciousness, and
reality formation. This paradigm shift paves the way for further research into quantum biology, vibrational medicine,
and non-local information transfer, uniting physics, medicine, and philosophy into a unified theoretical framework.
The Need for an Interdisciplinary Approach to Understanding the Concept of Forces and Fields in
Heim’s Theory
Despite their differing methodologies, Western physics and Eastern metaphysics ultimately seek to explain the nature
of reality and the fundamental forces that shape existence. Traditional physics has long sought a unifying framework
to reconcile the macroscopic laws of relativity
8
with the quantum behaviours of subatomic particles, leading to efforts
such as string theory
9
, loop quantum gravity
10
, and Heim’s Unified Field Theory. However, these theories largely
operate within the materialist paradigm, often disregarding the role of consciousness and energy fields in shaping
reality.
In contemporary academic discourse, the study of consciousness remains a contentious subject, with many scholars
refuting its foundational premises. Rupert Sheldrake has challenged conventional materialist models of consciousness,
proposing the concept of morphic resonance, which suggests that biological and cognitive processes are influenced
by non-local memory fields (Sheldrake, 1995, 2006, 2021). However, mainstream scientists have widely criticised his
theories, with Rose (1992) and Atkins (1995) dismissing his hypotheses as lacking empirical support and being
incompatible with established biological principles. Similarly, in collaboration with Stuart Hameroff, Roger Penrose
has developed the Orchestrated Objective Reduction (Orch-OR) theory, which posits that consciousness arises from
quantum processes within microtubules inside neurons (Hameroff & Penrose, 1996). While this theory has garnered
interest within interdisciplinary fields, many physicists and neuroscientists, including Max Tegmark, have criticized
it, arguing that quantum coherence cannot be sustained in the warm, wet environment of the brain, making the
hypothesis biologically implausible (Tegmark, 2015). Despite these critiques, the study of consciousness continues to
evolve, with emerging research in quantum cognition and biofield science providing alternative frameworks that
challenge mainstream dismissals. The debate reflects a broader divide between reductionist materialism and theories
that suggest consciousness plays a fundamental role in the structure of reality.
Conversely, Eastern traditions have provided a millennia-old framework for understanding energetic interactions,
holistic medicine, and consciousness as active participants in reality formation. Yet, these perspectives remain largely
excluded from mainstream scientific discourse. There is, therefore, a pressing need for an interdisciplinary approach
that integrates scientific, philosophical, and metaphysical perspectives in studying bioenergetic fields and non-local
information transfer. By drawing connections between Heim’s ontological structure and Eastern energetic models,
8
The laws of relativity, formulated b y Albert Einstein, encompass the Special Theory of Relativity (Einstein, 1905) and the General Theory of
Relativity (Einstein, 1916) Special Relativity postulates that the laws of physics are the same for all observers in inertial frames and that the speed
of light remains constant regardless of motion, leading to time dilation and length contraction (Einstein, 1905). General Relativity extends these
principles to gravitation, describing it as the curvature of spacetime caused by mass and energy, fundamentally altering classical Newtonian
mechanics and providing a framework f or modern cos mology.
9
String theory is a theoretical framework in high-energy physics that seeks to reconcile quantum mechanics and general relativity by proposing
that fundamental particles are not point-like but rather one-dimensional vibrating strings (Witten, 1995). Different vibrational modes of these strings
correspond to different particle properties, including mass and charge. String theory necessitates the existence of extra spatial dimensions beyond
the four of spacetime, typically within a 10- or 11-dimensional framework in superstring theory (M. B. Green & Schwarz, 1984) or M-theory,
offering a potential pathway toward a unified theory of quantum gravity (Greene et al., 1998).
10
Loop Quantum Gravity (LQG) is a non-perturbative approach to quantum gravity that seeks to quantize spacetime itself, proposing a discrete
structure at the Planck scale. Developed in the late 1980s, LQG builds on 's reformulation of general relativity using Ashtekar’s (1986) variables
(1986) and the subsequent loop representation introduced by Rovelli and Smolin (1988). In this framework, quantum states of spacetime are
described by spin networks—graphs with edges labeled by quantum numbers—offering a potential pathway to reconcile quantum mechanics and
general relativity. For foundational works, see Ashtekar (1986) and Rovelli & Smolin (1988).
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
14
this paper proposes a convergent paradigm that links the informational nature of reality in physics with the energetic
principles of the Dao and Buddhist traditions.
This interdisciplinary synthesis holds profound implications for quantum biology, consciousness studies, and
bioenergetic medicine, providing potential avenues for future research in non-local energy transfer, vibrational healing,
and the informational foundations of reality. By reconciling the scientific rigour of Heim’s theory with the
philosophical depth of Eastern metaphysics, this study aims to contribute to the ongoing discourse on the intersection
of science, consciousness, and energy dynamics in shaping the material world.
Heim’s Unified Field Theory and the Role of Control Fields
Heim’s Unified Field Theory (UFT) offers a higher-dimensional extension of Einstein’s General Relativity (GR),
proposing a structured, mathematical framework for integrating gravitation, quantum mechanics, and consciousness.
Unlike traditional four-dimensional space-time (X1–X4), Heim’s model posits an additional eight dimensions (X5–X12)
that govern the transition from informational potential to material instantiation (Heim, 1999; Schmieke, 2015). His
multi-dimensional structure provides a theoretical basis for energy-to-matter conversion, the non-local regulation of
biological processes, and a higher-order control system through the fundamental forces for physical reality, making it
a compelling model for understanding morphic resonance, quantum coherence, and bioelectromagnetic influences.
The Role of Fundamental Forces in the Transition from Information to Materiality in Heim’s X5 and X6 Spaces
The theoretical framework of Heim’s extended dimensions, particularly X5 and X6, describes a transition from
informational states to material reality, a concept that aligns with modern physics’ attempts to unify the emergence of
matter from fundamental interactions. Within the standard model, the four fundamental forces—strong nuclear force,
weak nuclear force, electromagnetic force, and gravity—are responsible for the formation and stability of matter
(Huang, 2007) within the X1-X4 spacetime. This paper contends that the mechanism by which information becomes
materiality may be intimately linked to the Higgs field and weak nuclear interactions, which endow fundamental
particles with mass.
The material universe as we experience it (X1-X4) is governed by the four fundamental interactions, which regulate
the structure and behaviour of matter:
• Strong Nuclear Force (Quantum Chromodynamics, QCD): Governs the binding of quarks into protons and
neutrons and holds atomic nuclei together through gluon exchange (Green, 1984).
• Weak Nuclear Force (Electroweak Interaction): Facilitates particle decay processes and is uniquely linked to
mass acquisition via the Higgs mechanism (Chang et al., 2008).
• Electromagnetic Force (Quantum Electrodynamics, QED): Mediates interactions between charged particles
via photon exchange, governing atomic and molecular structures (Salam, 2015).
• Gravity (General Relativity): Curves spacetime, influencing large-scale cosmic structures but remaining
negligible at quantum scales (Capozziello & Francaviglia, 2008).
While all four forces contribute to the formation of matter, the transition from non-material informational states (X5-
X6) to physical reality (X1-X4) appears to be most intimately connected with weak nuclear interactions and the Higgs
field. The weak nuclear force, unlike other forces, uniquely exhibits charge asymmetry and parity violation,
distinguishing it from the strong and electromagnetic interactions, which conserve symmetry. The Higgs field,
postulated within the Standard Model, plays a crucial role in mass generation via the Higgs mechanism (Djouadi,
2009):
• The Higgs field (φ) permeates space, interacting with fundamental particles.
• Particles acquire mass through spontaneous symmetry breaking when they interact with the Higgs boson (H).
• The Higgs mechanism selectively endows W and Z bosons (the carriers of the weak force) with mass,
breaking the initial SU(2) × U(1) electroweak symmetry into the distinct weak and electromagnetic forces
we observe today.
• This process is asymmetric, which is essential for the non-equilibrium conditions required for matter
formation from information states.
Given Heim’s model, where X5 and X6 correspond to information-coding dimensions, this paper argues that the Higgs
field may act as the boundary condition that translates informational configurations into mass-possessing particles
within X1-X4. This aligns with the view that mass itself is a byproduct of weak interactions, which disrupt symmetry,
thereby allowing the transition from potential to actual materialization (Djouadi, 2009). Thus, this paper contends that
the charge asymmetry, particularly in weak interactions, plays a fundamental role in the differentiation between
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THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
15
information and material reality. This weak force violates CP symmetry (charge-parity symmetry), meaning it
differentiates between matter and antimatter (Quinn & Witherell, 1998). This non-conservative property of the weak
force breaks the information equilibrium thus manifesting matter.
The Higgs mechanism provides mass only to particles with electroweak interactions, meaning photons remain
massless, while quarks and leptons become massive, allowing for stable material structures (Djouadi, 2009). This
suggests that the process of materialization from X5 and X6 to X1-X4 involves weak interactions as a mechanism of
selection, breaking the symmetry of pure information states and instantiating particles with mass. If the Higgs field
functions as the mass-generating interface, then by extension, X5 and X6 may encode the symmetry conditions that
determine how information is projected into physical states. The manifestation of matter from information could thus
be understood as a non-equilibrium process mediated by the Higgs field and weak force asymmetry. This paper
therefore suggests that the weak interaction’s unique properties—its asymmetric charge behaviour, CP violation, and
connection to the Higgs field—are critical in enabling the transition from non-material information to physical
materiality.
While all four fundamental forces govern the behaviour of matter within X1-X4, it is the weak nuclear force, acting
through the Higgs field, that breaks symmetry and provides mass, allowing the translation of information into physical
reality. In Heim’s framework, X5 and X6 encode pre-material information, while the Higgs mechanism acts as a
boundary condition for material instantiation within spacetime. Thus, the formation of matter from informational states
is a consequence of charge asymmetry and electroweak symmetry breaking, suggesting that the weak force is the
operative bridge between non-material information structures and the tangible universe.
Extension of Einstein’s General Relativity into Higher Dimensions
Einstein’s General Theory of Relativity (GR) describes gravity as the curvature of four-dimensional space-time,
explaining large-scale cosmic dynamics but failing to reconcile with quantum mechanics (Einstein, 1950; Hartle,
2021). Heim’s UFT expands GR into higher-dimensional space, offering a solution to the fundamental limitations of
standard relativistic models. Heim’s framework consists of six spatial and six non-spatial dimensions, categorized as
follows in the table.
Dimension
Description
Role in Fundamental Forces
X1-X3
Physical space;
observable Space-Time
Classical 3D space. Conventional three-dimensional space, where physical interactions, gravity, and
relativity operate within the classical space-time continuum.
X4
Time
Governs temporal evolution in the conventional three-dimensional space.
X5-X6
Structural space;
Energetic Control Fields
with information-
physical interface
Responsible for encoding information and regulating material interactions, acting as an informational
transition system between space-time and higher-order dimensions. Theoretical substrate for reality
formation, housing morphic resonance fields and non-material informational structures; governs the
emergence of matter from information (linked to Higgs field, weak force, and mass generation)
X7-X8
Information space;
Global Information Field
Encodes organizational rules for matter-energy interactions, affecting quantum fields and gravity;
proposed as a consciousness-mediated domain, potentially linked to non-local perception and energetic
influence in biological systems.
This paper asserts that gravity emerges as a force induced by the information field in X7-X8, affecting
mass-energy distributions in X1-X4. Heim’s approach implies that gravity is quantized, mediated by a
hypothetical graviton (Heim’s “metron”) (Auerbach & von Ludwiger, 1992), which interacts with
informational structures in X5-X8. This leads to gravity modification concepts and Heim’s prediction of
propulsion technologies based on gravitational manipulation (Dr
ö
scher, 2005; Dröscher & Hauser, 2004).
X9-X12
Metaphysical space; Pure
Information Realm
Posited a highly symmetrical and interconnected reality where distinctions such as past, present, and
future dissolve, mirroring principles of quantum superposition and non-locality. All configurations of
existence are encoded as informational states, operating beyond entropy and temporality. This suggests
a non-dualistic field of pure potentiality, in which reality is structured not through deterministic
causality but through resonant information processing that influences emergent forms at the lower
dimensions. These uppermost dimensions function as a unified informational substrate, where all
potential states coexist in a state of pre-manifestation before being actualized at lower levels; associated
with consciousness, probabilistic causality, and higher-order order interactions.
Table 1: A Re-interpretation of the Fundamental Forces Operating Heim’s various dimensions
This framework bridges the gap between classical relativity and quantum field theories, allowing for a
mathematical and conceptual understanding of non-local interactions and energetic information transfer.
DAVID LEONG
__________________
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16
Dimensions X5 and X6 as Control Fields Regulating Information-to-Matter Transitions
Some of the key functions of the X5/X6 control fields, as advocated by the author and proposed as a reinterpretation
of Heim’s framework, involve their role as intermediary energetic and informational regulators that mediate between
higher-dimensional informational structures and the material world. These dimensions are theorized to function as
negentropic control fields, encoding vibrational and structural blueprints that shape the manifestation of physical and
cognitive processes. While Heim’s original model conceptualized X5/X6 as domains influencing materialization
through structured information dynamics, this re-interpretation expands upon their significance, aligning them with
morphic resonance, bioenergetic signalling, and the integration of mind-matter interactions.
Key Functions of X5/X6 Control Fields:
1. Information Encoding and Transfer
1.1 X5/X6 act as informational matrices, regulating how energy manifests as matter through field-based
structuring mechanisms.
1.2 These dimensions store morphogenetic blueprints, allowing for non-local biological organization.
2. Self-Organizing Systems in Biology
2.1 The ability of biological structures to self-organize and regenerate suggests an underlying field-like
regulatory system that mirrors morphogenetic field theories.
2.2 X5/X6 may function as the biophysical medium through which bioelectric and bioelectromagnetic
signals coordinate cell differentiation and tissue formation.
3. Quantum Entanglement and Non-Local Interactions.
3.1 Heim’s control fields provide a mathematical structure for non-locality, explaining quantum coherence
effects, instantaneous signalling, and energetic connectivity across biological and cosmological scales.
Quantum Entanglement and Non-Local Interactions: A Theoretical Framework within Heim’s Control Fields
The phenomenon of quantum entanglement, first proposed by Einstein, Podolsky, and Rosen (EPR) in 1935,
challenges classical notions of locality by demonstrating that two or more particles can remain instantaneously
correlated across vast distances, irrespective of the intervening space (Einstein et al., 1935). The experimental
confirmation of Bell’s (1964) Theorem has reinforced the validity of non-local interactions, which defy classical
causality and imply that information can be exchanged at speeds exceeding that of light. These findings are at the core
of quantum mechanics and have implications for fundamental physics and biological and cosmological systems, where
energetic connectivity and quantum coherence play a crucial role in maintaining system-wide organization (Laszlo,
2010).
Heim’s Unified Field Theory (UFT) extends the concept of non-locality beyond quantum mechanics by
introducing higher-dimensional control fields (X5/X6) that mediate information exchange between space-time (X1–X4)
and the informational substrate (X7–X12) (Schmieke, 2015). These control fields provide a mathematical foundation
for non-local energetic interactions, explaining how coherence effects manifest instantaneously across biological and
cosmological scales. Integrating Heim’s model with quantum entanglement theory gives a deeper understanding of
how information, energy, and structure are dynamically regulated in complex systems.
The phenomenon of non-locality in quantum mechanics suggests that particles remain instantaneously correlated
regardless of spatial separation. This has been demonstrated in numerous quantum entanglement experiments, most
notably in studies involving photons, electrons, and Bose-Einstein condensates (Gisin, 2014; Millen & Stickler, 2020).
The implications of non-locality are profound, as they suggest that information exchange does not rely on conventional
space-time constraints but instead follows a higher-order organizational structure, which Heim’s X5/X6 control fields
mathematically describe.
Quantum coherence is another critical aspect of non-local interactions, where biological and physical systems
exhibit highly correlated quantum states that enable efficient information processing (Di Biase, 2013). In biological
systems, coherence has been observed in photosynthesis, where quantum wavefunctions allow plants to optimize light
energy transfer with near-perfect efficiency (Chaurasia & Dhabekar, 2024). Similarly, quantum coherence plays a role
in neural synchronization, suggesting that cognitive processes may be influenced by non-local interactions across the
brain’s energetic field (Meijer, 2014). Heim’s control fields provide a higher-dimensional regulatory mechanism
through which these quantum coherence effects may be encoded and maintained across space-time.
Heim’s model suggests that X5/X6 function as “conduits” to stabilise non-local correlations, enabling long-range
synchrony in biological and astrophysical systems. These dimensions serve as informational regulators, ensuring that
quantum coherence is maintained across different scales of reality.
The role of quantum coherence in biological systems has been widely explored in the context of bioenergetics,
neural synchronization, and cellular communication (Tuszynski, 2020). Quantum entanglement and coherence have
been linked to:
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• Photosynthetic efficiency: Quantum wavefunctions optimize light energy capture and distribution (Levi et
al., 2015).
• Neural activity synchronization: Quantum effects may affect information integration across neural networks,
influencing consciousness and cognitive processing (Hameroff & Penrose, 1996; Shibata et al., 2025).
• Bioelectromagnetic field regulation: Cells exhibit electromagnetic coherence influencing developmental and
regenerative processes, implying a field-based information transfer system beyond classical biochemical
interactions (Nunn et al., 2022).
Incorporating Heim’s control fields into this discussion makes it apparent that X5/X6 may act as a medium through
which biological coherence effects are maintained. These control fields provide an organizational structure for
quantum biological interactions, ensuring non-local signalling pathways remain stable and functionally integrated.
The study of quantum entanglement and non-local interactions reveals that information exchange is not bound by
classical space-time limitations, a concept that Heim’s X5/X6 control fields mathematically formalize. Heim’s model
explains quantum coherence effects, instantaneous signalling, and long-range biological organization by providing a
structured mechanism for energetic connectivity. The implications extend beyond physics and biology, offering a
potential unified approach to understanding quantum information processing, consciousness, and cosmic coherence.
Morphic Resonance as a Mechanism for Materialization from the Informational Substrate
Sheldrake’s (2009) morphic resonance hypothesis offers a compelling challenge to the prevailing genetic determinism
paradigm, which traditionally holds that biological form and function are exclusively encoded within DNA sequences.
Instead, Sheldrake (2009) posits that biological systems inherit information through a non-local field mechanism that
operates independently of biochemical transmission. This framework suggests that organisms establish and sustain
morphological coherence through resonance with an informational field, where patterns of biological organization
persist and guide development through an interconnected memory system.
Sheldrake’s (2009) concept of morphic resonance can be integrated into a reinterpretation of Heim’s Unified Field
Theory (UFT), particularly through the regulatory functions of its higher-dimensional control fields (X5/X6). Within
this framework, X5/X6 mediate the transformation of non-material informational blueprints, encoded in the higher
dimensions (X7–X12), into structured material manifestations. Sheldrake’s (2009) hypothesis, which posits that
biological forms and functions are influenced by field-based memory and inherited informational patterns, supports
Heim’s model by providing a theoretical basis for understanding biological regeneration, structural coherence, and
non-local information storage. This synthesis suggests that morphic resonance could serve as an operative mechanism
within Heim’s multidimensional construct, offering an explanatory bridge between quantum field interactions,
biological development, and the persistence of form across space and time.
Thus, X5/X6 dimensions act as control fields that mediate energy-to-matter transitions, ensuring that biological
form is not solely determined by genetic expression but emerges from a structured energetic substrate. These control
fields function as resonance mechanisms, allowing organisms to access past energetic imprints and maintain
morphological stability over time. This suggests that morphogenetic information is stored within X7–X12 as higher-
dimensional blueprints dictating biological development, healing, and regeneration. Such a non-local storage system
offers a plausible explanation for limb regeneration, neural plasticity, and self-organizing biological systems, which
remain only partially explained within classical molecular biology frameworks (Levin, 2012).
The principles underlying morphic resonance and higher-dimensional informational storage exhibit a theoretical
congruence with Jung’s (1936) theory of the collective unconscious. Jung’s (1936) model proposes that the human
psyche is not merely an individual construct but emerges from a transpersonal repository of archetypal knowledge
inherited collectively. Unlike Freud’s (1900) personal unconscious, which is shaped by individual experiences, Jung’s
(1936) collective unconscious exists independently of direct experience, operating as an informational structure that
encodes universal symbolic patterns known as archetypes. These archetypes manifest in cross-cultural mythologies,
dream symbolism, and inherited behavioural tendencies, suggesting an underlying energetic structure that transmits
knowledge beyond immediate cognition (Tiberia, 1981).
Recent advances in neuroscience, bioelectromagnetism, and quantum cognition provide increasing support for
non-local memory effects, reinforcing the idea that biological and cognitive processes may be influenced by subtle
energy fields rather than being confined to localized neural structures (Feinstein, 2022; Haiying Wang et al., 2024).
Studies have demonstrated that brain activity exhibits electromagnetic coherence, implying that memory retrieval may
function through non-material resonance interactions rather than strictly synaptic connectivity (Meijer et al., 2021).
Additionally, quantum entanglement theories suggest that biological systems display non-local properties, where
information transfer and cognitive processes may extend beyond classical biochemical limitations (Brown, 2019;
Tarlacı & Pregnolato, 2016). Such concepts support Heim’s framework, and this paper proposes that X7–X12 encode
DAVID LEONG
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18
a transpersonal informational substrate, serving as an energetic field through which biological and psychological
blueprints are stored and retrieved.
Sheldrake’s (2009) morphic resonance hypothesis and Jung’s (1936) theory of the collective unconscious, a
coherent framework emerges for understanding non-local biological memory and cognitive inheritance to support
Heim’s multi-dimensional physics justifying the non-local transmission of biological and cognitive information,
offering an explanation for how organisms maintain morphological stability, undergo regeneration, and inherit
collective archetypal memory across evolutionary timelines. The X5/X6 dimensions act as regulatory fields that ensure
coherence in biological development and healing. This supports the hypothesis that species-wide behavioural
inheritance and cognitive patterns are encoded in higher-dimensional energy structures. This integrated model
suggests that biological memory, form coherence, and psychological inheritance function through field-based
informational encoding rather than solely through DNA transcription.
The implications of this interdisciplinary synthesis extend beyond developmental biology and cognitive
psychology, influencing research in quantum biology, consciousness studies, and non-local energetic interactions in
living systems. The capacity of organisms to regenerate, self-organize, and maintain structural and cognitive
coherence suggests the existence of an energetic substrate that encodes, stores, and transmits morphogenetic and
psychological information. This theory challenges traditional reductionist paradigms that restrict biological function
to genetic and neurochemical mechanisms, instead proposing a holistic perspective in which form, function, and
cognition are governed by higher-dimensional energetic processes. By merging Sheldrake’s (2009) theory of morphic
resonance, Heim’s higher-dimensional control fields, and Jung’s (1936) collective unconscious, this re-interpreted
framework provides a comprehensive, transdisciplinary approach to understanding biological and cognitive
organization. Future research in bioelectromagnetic fields, quantum cognition, and field-based developmental biology
could offer further empirical support for this integrated perspective, advancing the study of memory, regenerative
medicine, and the fundamental processes governing life and consciousness.
The Yijing (
易经
) and Information Encoding in Reality Formation
「天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物
以群分，吉凶生矣。在天成象，在地成形，變化見矣。」
《繫辭上》(xì cí shàng), or the Great Commentary, which is part of the appendices to the Yijing.
Heaven is lofty and Earth is low; thus, the positions of Qian (Heaven) and Kun (Earth) are
determined. The low and the high are arranged in order, and the noble and the humble are
assigned their places. Movement and rest have their constant laws, and the firm and the
yielding are distinguished. Things of the same kind come together, and beings of the same
group are divided; thus, good fortune and misfortune arise. In Heaven, images are formed; on
Earth, shapes are created. In this way, change and transformation become manifest.
The phrase “在天成象，在地成形” (zai tiān chéng xiàng, zai dì chéng xíng) is derived from the 《易经》 (Yijing),
also known as the Book of Changes or I Ching. It appears in the 《繫辭上》 (xì cí shàng), or the Great Commentary,
which is part of the appendices to the Yijing. This passage reflects the ancient Chinese cosmological view of the
interplay between Heaven (天) and Earth (地) and how their interactions give rise to patterns (象) and forms (形) in
the universe. The Yijing describes reality as a process of continuous transformation driven by the interplay of yin and
yang. These transformations can be understood as phase transitions, where energy shifts from one state to another,
giving rise to new forms and patterns.
• “在天成象，在地成形”: This phrase encapsulates the idea that celestial image (象, xiang) in Heaven
influence the formation of tangible shapes (形, xing) on Earth. From a scientific perspective, this can be
understood as informational fields functioning as regulatory mechanisms (Heaven), facilitating the energetic
processes that govern the emergence and structuring of physical reality (Earth).
• Heim’s Model: Burkhard Heim’s theoretical framework posits that reality comprises multiple dimensions
and information fields mediating energy transformation into matter. Heim’s framework can be seen as closely
emulating the foundational principles of Yijing, which has long conceptualized reality as a dynamic interplay
of vibrational transformations and energetic resonance. Yijing’s wisdom predates and anticipates similar
theoretical constructs, describing an underlying informational structure that governs the manifestation of
form. Yijing’s hexagrams encode probabilistic transitions shaped by the oscillation of yin and yang, a
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
19
conceptual approach that Heim’s information fields mirror in their role as regulatory dimensions mediating
the emergence of structured reality.
The Yijing, Great Commentary, Chapter 1 states:
天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在
天成象，在地成形，變化見矣。
《繫辭上》(xì cí shàng)
第一章
,
or the Great Commentary, Chapter 1
Heaven is elevated, Earth is low—thus qian (乾) and kun (坤) are established. With this distinction, hierarchy is defined. Motion
and stillness follow their constant patterns; rigidity and flexibility manifest their differentiation. Similar things assemble by type,
and beings are categorized by groupings; thus, fortune and misfortune arise. In Heaven, patterns are formed; on Earth, they take
shape, and through transformation, change becomes apparent.
This passage encapsulates a fundamental metaphysical structure where reality is expressed through hierarchical
differentiation, vibrational resonance, and the continuous transformation process. The distinction between qian
(Heaven, 乾) and kun (Earth, 坤) represents the informational layer and its material manifestation. Heim’s proposition
reflects a similar articulation: higher-dimensional informational fields at (X5–X6) act as regulators of lower-
dimensional material phenomena (X1–X4). Yijing suggests that patterns (象, xiàng) are formed in Heaven and take
physical shape on Earth; Heim’s model proposes that structured forms arise from informational substrates via energetic
modulation within higher-dimensional fields. The hierarchical structuring of 卑高 (bēi gāo, low and high) and 贵贱
(guì jiàn, noble and base) suggests an intrinsic order that is neither arbitrary nor purely mechanistic but emerges from
a field of vibrational resonance. In Heim’s model, this corresponds to the structuring of different dimensions where
higher-order fields impose constraints on lower-dimensional physical reality, much like how the oscillation between
動靜 (dòng jìng , motion and stillness) and 刚柔 (gāng róu, rigidity and flexibility) determines the nature of change
in the Yijing’s hexagrams.
Furthermore, 吉凶生矣 (jí xiōng shēng yǐ, fortune and misfortune arise) supports Heim’s conceptualization of
probabilistic outcomes encoded in informational fields, where potential states exist in superposition before
materialization occurs. This directly correlates with quantum mechanical interpretations of Heim’s control fields
(X5/X6) as regulators determining the transition between pure informational states and structured energetic forms.
The final statement, “在天成象，在地成形，變化見矣” (“In Heaven, patterns are formed; on Earth, they take
shape, and transformation becomes apparent”), presents a Dao’s cosmological principle that describes the emergence
of structured reality from an underlying informational and energetic substrate. Heim’s theory, with its structured
transformation from higher-order informational storage fields (X7–X12) to energetic regulators (X5–X6) and finally
into the classical space-time realm (X1–X4), presents an analogous perspective where form (形, xíng) arises from pre-
manifest patterns (象, xiàng) encoded in higher-dimensional fields.
The Yijing as an Early Model of Informational Reality
The Yijing’s hexagrams are an early computational model for encoding change within the physical world. Each
hexagram consists of yin and yang lines, forming 64 possible states that describe dynamic processes rather than static
entities. Heim’s idea that reality is structured not as a fixed deterministic system but as an emergent field where higher-
order dimensions regulate probabilities resonates with this.
Energetic Regulation: 動靜有常 (motion and stillness follow constant patterns) describes predictable shifts in the
natural order; Heim’s control fields regulate the transformation of information into structured energy forms.
Field-Based Differentiation:
Heim’s hypothesis that physical structures emerge through the differentiation of energy states within informational
substrates—analogous to morphogenetic fields in biological systems, as argued by the author—corresponds to the
Dao principle of 方以類聚，物以群分 (fāng yǐ lèi jù, wù yǐ qún fēn, “similar things assemble by type, and beings are
categorized by groupings”). This concept, rooted in the Yijing, posits that inherent informational and energetic patterns
govern the organization of phenomena. In Heim’s framework, vibrational information fields act as regulatory forces
determining how entities manifest, ensuring structural coherence following intrinsic energetic signatures. This
DAVID LEONG
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20
perspective underscores a fundamental ordering mechanism within nature, where form and differentiation arise as
expressions of pre-existing informational blueprints embedded within higher-dimensional substrates.
Materialization and Pattern Formation: The distinction between 象 (xiàng, patterns) and 形 (xíng, form) in the
Yijing reflects the distinction between Heim’s higher-dimensional informational blueprints and their lower-
dimensional material expressions.
By reinterpreting Heim’s multidimensional framework through the lens of the Yijing, a more integrative
understanding emerges—one that bridges ancient metaphysical insights with modern physics. Heim’s informational
fields act not as mechanistic forces but as vibrational regulators akin to the qi-based metaphysics of the Yijing. The
formation of physical structures, cognitive perception, and energetic coherence are thus understood as emergent
properties of a deeply interconnected informational system. This synthesis suggests that Heim’s theory does not
merely align with Eastern thought but is a modern reiteration of foundational principles encoded in Yijing millennia
ago. The conceptual parallels between 在天成象 (formation of patterns in Heaven) and 在地成形 (manifestation of
form on Earth) serve as a guiding framework for understanding Heim’s informational dimensions as the bridge
between non-material informational order and tangible reality.
Figure 2: The Pre-Heaven Bagua (先天八卦) as a Cosmological Encoding System in the Natural Landscape
11
The Yijing’s hexagrams and their transformations can be seen as a symbolic system for encoding the information
fields that govern reality. These fields mediate the vibrational changes that underlie all phenomena, from the cosmic
to the mundane.
11
This illustration represents the pre-heaven bagua (先天八卦, xiāntiān bāguà) mapped onto a natural landscape, symbolizing the primordial
order of reality and its binary-structured informational encoding. The eight trigrams (卦, guà) correspond to fundamental energetic archetypes—
Heaven (乾, qián), Earth (坤, kūn), Water (坎, kǎn), Fire (离, lí), Mountain (艮, gèn), Lake (兑, duì), Wind (巽, xùn), and Thunder (震, zhèn)—
each representing a distinct vibrational state of existence.
The juxtaposition of these symbols against a mist-laden mountainous terrain with reflective waters visually conveys the Dao principle of yin-yang
polarity and dynamic transformation, where form emerges from formless potential (无, wú) to manifest reality (有, yǒu). This imagery aligns with
Heim’s higher-dimensional informational encoding, where X5/X6 control fields mediate the structuring of reality from the informational substrate
(X7–X12) into physical space-time (X1–X4, existing between Heaven/qian, and Ea rth/kun). The arrangement highlights the interconnectedness
between energy fields, quantum resonance, and cosmological principles, reinforcing the bagua as a foundational model for understanding
bioenergetics, consciousness, and universal structuring mechanisms.
BRIDGING EAST AND WEST:
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THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
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21
• Vibrational Resonance: The changing lines within a hexagram represent shifts in vibrational states, which
correspond to changes in the information fields that structure reality. This mirrors how modern physics
describes the universe as a network of vibrational frequencies and energy fields.
• Information as the Bridge: In Yijing and Heim’s model, information is the bridge between the abstract
(Heaven) and the concrete (Earth). The hexagrams encode the informational patterns that guide the formation
of physical reality, much like how quantum fields encode the potential for particles to manifest.
Hexagrams as Symbolic Representations of Energetic States
The Yijing is structured around 64 hexagrams (illustrated in Figure 4), each composed of six stacked lines (either
broken or unbroken, representing yin and yang, respectively). These hexagrams are not static symbols but dynamic
representations of energetic states and their transformations. Each hexagram encodes a specific configuration of yin
and yang, reflecting a unique phase or condition in the continuous flow of change.
• Binary Structure: The broken (yin) and unbroken (yang) lines can be interpreted as a binary system akin to
the 0s and 1s in modern computational systems. This binary structure allows the Yijing to encode complex
information about the interplay of forces in the universe.
• Energetic Modulation: Each hexagram represents a particular energetic state, and the transitions between
hexagrams (via changing lines) symbolize the modulation of energy over time. This mirrors how
information
12
is encoded and processed in computational and quantum systems, where discrete states (bits
or qubits) represent and transmit information.
Figure 3 represents the binary structure of the Yijing (易经), where yin (阴, 0, broken line) and yang (阳, 1, solid
line) form the fundamental dualities of existence. The systematic combination of these binary elements into trigrams
(three-line symbols) and hexagrams (six-line configurations) encodes the evolving states of reality, providing a
structured framework for understanding natural and metaphysical transformations. This hierarchical system parallels
modern computational theories, where binary encoding (0s and 1s) is the foundation of information processing,
artificial intelligence, and digital systems. By mapping dynamic interactions through sequential transformations, the
Yijing prefigures contemporary models of information theory, quantum superposition, and systemic adaptation.
Correlation with Computational and Quantum Information Theories
In Dao, the pre-heaven bagua (先天八卦, xiāntiān bāguà) represents the primordial ordering of reality before its
differentiation into material existence. This arrangement encodes fundamental energetic interactions through a
structured binary system, which closely aligns with Heim’s Unified Field Theory (UFT). Heim’s model proposes a
multi-layered structure of reality, wherein higher-dimensional informational layers (X7–X12) encode fundamental
blueprints that shape existence, while X5/X6 control fields regulate the transition of these informational structures into
the physical/terrestrial domain (X1–X4 existing between the celestial (Heaven, 天) and terrestrial (Earth, 地) realms)
By aligning these two conceptual frameworks, the bagua can be interpreted as a symbolic representation of Heim’s
informational encoding process, wherein binary structures define the transformation of latent potential into
materialized reality.
Binary Encoding in the Pre-Heaven Bagua and Heim’s Information Layer
At the core of the bagua system lies a fundamental binary logic:
1. Yin (阴, 0, broken line) – Represents receptivity, potentiality, and latent information.
2. Yang (阳, 1, solid line) – Represents activity, manifestation, and dynamic expression.
12
Heim’s theoretical framework, as re-interpreted by the author, when examined through the lens of Dao and Yijing, suggests that information,
matter, and energy are fundamentally interconnected, with structured information fields in X5 and X6 mediating the manifestation of material reality.
These dimensions regulate the translation of encoded informational patterns into physical forms, encompassing both living and non-living entities.
Within this model, qì functions as the animating force that bridges higher-order informational substrates with the material world, akin to how Dao
describes the space between qián (乾, Heaven) and kūn (坤, Earth) as the realm where all existence unfolds. Yijing provides a parallel
conceptualization through its system of yin and yang lines, which encode the dynamic interplay of forces shaping reality. Hexagrams represent
specific moments or events, capturing the evolving structure of reality over time as it is influenced by vibrational and energetic transformations.
This depiction aligns with Heim’s X4 dimension—time itself as a structuring element of change, wherein material phenomena emerge, evolve, and
dissipate within a temporal framework. However, in higher dimensions (X7–X12), where time is no longer a defining constraint, reality exists as an
undifferentiated flux, where all potential states coexist without sequential differentiation. This suggests that the structured reality experienced within
X1–X4 is a localized expression of a deeper, timeless informational continuum that governs its emergence and transformation.
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
22
Figure 3: The Binary Encoding of Reality—Yin-Yang as a Foundational Computational Structure
Figure 4 illustrates the pre-Heaven bagua (先天八卦), a foundational framework within the Dao that encodes the
fundamental structure of reality through the dynamic interplay of yin and yang. Each trigram within this system
represents a distinct phase of energetic transformation, embodying varying degrees of yin or yang in a state of continual
evolution. These trigrams are symbolically associated with elemental and environmental forces—such as earth (坤),
wind (巽), fire (离), and mountain (艮)—which serve as metaphoric representations of the natural cycles and
interactions governing existence. This arrangement reflects the Dao’s understanding of an interconnected and fluid
universe, where cosmic dualities and transitions define the nature of all phenomena. The arrangement follows Fuxi’s
(伏羲) system, where Heaven (乾, qián) and Earth (坤, kūn) establish the cosmic duality, while the remaining six
trigrams correspond to dynamic natural forces. This binary system parallels computational models and quantum
superposition, where opposing yet complementary states generate emergent complexity. The hierarchical structuring
of trigrams and hexagrams serves as an early model of information encoding, reflecting resonance, transformation,
and systemic adaptation in both metaphysical and scientific paradigms.
These binary units combine into trigrams (three-line configurations), which serve as fundamental units of encoded
information and further integrate into hexagrams (six-line structures) within the Yijing (易经, Book of Changes),
forming a highly structured system for encoding transformations of energetic states.
In the Yijing, each hexagram consists of two trigrams stacked upon one another, a structural design that embodies
the principle of superposition—where multiple states, energetic configurations, and layers of meaning coexist within
a single hexagram. This layered symbolism reflects a nested hierarchy of informational structures, aligning with
Heim’s higher-dimensional encoding model, where complex reality emerges from interactions between vibrationally
encoded fields across multiple dimensions.
Similarly, Heim’s X7–X12 information layers operate as pre-material substrates, encoding pure informational
blueprints that are then filtered through X5/X6 control fields, manifesting a tangible reality in X1–X4 space-time. The
binary interplay of yin-yang within the bagua closely mirrors the fundamental mechanisms by which Heim’s model
encodes, modulates, and materializes informational constructs into an observable form.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
23
Figure 4: The Pre-Heaven Bagua and the Binary Encoding of Cosmological Forces through the 64 hexagrams
The Distinction Between Pre-Heaven and Post-Heaven Bagua
13
: A Structural and Functional Analysis
The pre-Heaven bagua (先天八卦, xiāntiān bāguà) and the post-Heaven bagua (后天八卦, hòutiān bāguà) represent
two fundamental configurations of the Yijing (易经) that structure reality through the dynamic interplay of yin and
yang. These two arrangements encode distinct aspects of existence:
• Pre-Heaven bagua: Often attributed to Fuxi, this arrangement represents the primordial energetic constitution
of the universe, existing before physical manifestation. It is an idealized, symmetrical structure that encodes
fundamental polarities and cosmic balance, where each trigram is positioned in direct opposition to its
complementary force. This arrangement corresponds to the fundamental blueprint of existence, akin to an
informational field or genetic encoding in biological systems.
13
The distinction between these two configurations serves an important function in the Dao metaphysics, cosmology, and applied energetic
practices (e.g., 風水 fengshui, Dao’s alchemy, and traditional Chinese medicine). The pre-Heaven bagua provides a framework for understanding
inherent energetic potential, while the post-Heaven bagua reflects the dynamic unfolding of these energies in time and space.
1. Pre-Heaven bagua is the hereditary energetic constitution and symbolizes the fundamental energetic blueprint of an entity or system,
analogous to a genetic code in biological sciences. The DNA encodes inherited traits and predispositions, the pre-Heaven bagua
encapsulates the original energetic order that structures an individual's inherent strengths, weaknesses, and fundamental constitution.
This concept is closely aligned with the Dao’s notion of prenatal qi (先天之气, xiāntiān zhī qì)—the inborn vitality received at birth,
which defines an individual’s constitutional disposition, energetic tendencies, and spiritual potential.
2. Post-Heaven bagua is the manifestation of free will in the temporal realm in X1-X4. While the pre-Heaven bagua establishes the
foundational energetic structure, the post-Heaven bagua represents the field of actualized potentialities that arise through interaction
with the environment, personal decisions, and conscious actions within the domain of free will. This corresponds to the Dao’s concept
of acquired qi (后天之气, hòutiān zhī qì)—the vital energy cultivated and modified through lifestyle, behaviour, and environmental
influences.
The post-Heaven bagua aligns with the natural order of change, mapping the rhythms of time and space as experienced in the human realm. It is
often used to analyze cyclical transformations, such as seasonal shifts, environmental influences, and the dynamic interplay of cause and effect. In
essence, the post-Heaven arrangement reflects the energies that can be actively shaped and directed, whereas the pre-Heaven configuration
delineates the underlying energetic predispositions that serve as a foundational framework.
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
24
• Post-Heaven bagua: Often credited to King Wen (文王), this arrangement reflects the dynamic and evolving
nature of existence, expressing interactions between Heaven (天, tiān) and Earth (地, dì) in the temporal
world. Unlike the fixed symmetry of the Pre-Heaven configuration, the Post-Heaven bagua is arranged to
map the cyclic movements of natural phenomena—such as the seasons, cardinal directions, and the energetic
transformations that influence human life. This arrangement reflects the evolutionary interplay of forces akin
to epigenetic expression, environmental adaptation, and conscious intervention in shaping reality.
The structural transformation between the pre-Heaven bagua and the post-Heaven bagua encodes a fundamental
Dao principle—the seamless interaction between deterministic structure and emergent potentialities. The pre-Heaven
bagua represents the hereditary energetic blueprint, an archetypal order that reflects the inherent constitution of an
entity before interaction with the material world. In contrast, the post-Heaven bagua illustrates the dynamic interplay
between inherited patterns and external influences, demonstrating how reality unfolds through both structured
potential and volitional actions. This interaction parallels the modern understanding of epigenetics, environmental
adaptation, and conscious agency, reinforcing Dao's assertion that while energetic predispositions shape existence,
they do not rigidly dictate linear fate.
In the Dao, the pre-Heaven bagua is considered a primordial energy configuration, mapping the essential yin-yang
interactions before physical manifestation. The placement of the trigrams in perfect symmetry signifies a harmonic
equilibrium, aligning with the notion of an informational substrate that encodes the potential states of being (Leong,
2020). This view aligns with Heim’s X7–X12 informational dimensions, where blueprints of existence are stored as
vibrational patterns before material instantiation.
From a biological perspective, the pre-Heaven bagua can be understood as analogous to genetic inheritance—a
structured sequence of information that defines potential traits, predispositions, and systemic configurations. However,
modern genetics acknowledges the role of epigenetic modifications in shaping gene expression (Duncan et al., 2014;
Francis, 2011); Dao’s thought similarly asserts that inherited energetic configurations do not fix an individual’s fate.
Instead, they present a set of potentialities that interact dynamically with external stimuli and conscious intervention.
The post-Heaven bagua, first systematized by King Wen of Zhou, reorganizes the trigram arrangement to align
with the movements of natural cycles—most notably, the seasons and the flow of qi within the cosmos. Unlike the
symmetrical arrangement of the pre-Heaven sequence, the post-Heaven bagua reflects the flux and adaptation inherent
in embodied existence (Cheng, 1996). This shift embodies the transition from informational potential to manifested
reality, corresponding to Heim’s X5/X6 control fields, which mediate the transformation of higher-dimensional
information into physical instantiation.
While the pre-Heaven bagua encodes the fixed constitution of an entity’s energy field, the post-Heaven bagua
reveals how these energies interact with changing environmental conditions, life experiences, and conscious decisions.
This distinction underscores Dao’s view that human destiny is neither entirely preordained nor entirely random but is
an emergent property of inherited patterns, external influences, and the exercise of free will (Sheng, 2024; Wong,
2012).
In Figure 5, the arcs connecting the pre-Heaven and post-Heaven trigrams symbolize the dynamic recycling of
energy across different states of existence; the conclusion of an energetic cycle—whether in the lifespan of an
individual or the larger cosmic framework—does not mark an absolute end but a return to the universal energy field,
where it undergoes a process of reintegration and transformation. This paper further posits that all manifestations
within the domain between qián (乾, Heaven) and kūn (坤, Earth) arise and dissolve through the natural progression
of time, operating within the framework of the post-Heaven (后天, hòutiān) bagua. Governed by temporal causality,
these emergent phenomena undergo cycles of transformation, change, and eventual dissolution, aligning with the
Dao’s principle of birth, growth, decay, and return (生长化收藏, shēng zhǎng huà shōu cáng). Ultimately, this process
leads all differentiated forms back to the pre-Heaven (先天, xiāntiān) energy source, a state of primordial equilibrium
characterized by symmetry, undifferentiated potential, and energetic unity. From this perspective, the transition from
post-Heaven to pre-Heaven reflects a cosmological reabsorption into the undivided Dao, where the structured dualities
of existence—yin and yang, form and emptiness, time and space—converge into a formless, pre-differentiated reality.
This cyclic return aligns with Heim’s higher-dimensional framework, wherein lower-dimensional manifestations (X1–
X4) are regulated by informational structuring in X5–X6, which ultimately traces back to the unified, non-dual
informational continuum in X7–X12. In this interpretation, reality functions as a self-organizing system, wherein
differentiation and dissolution follow an inherent rhythm, mirroring the Dao’s concept of reversion (反, fǎn), as stated
in Chapter 40 of Daodejing: “Returning is the movement of the Dao” (反者道之动, fǎn zhě dào zhī dòng). This
cyclical process of emergence and return not only governs the external cosmos but is also mirrored in Dao’s internal
alchemy (内丹, nèidān), where the refinement of jing (精, essence), qi (氣, vital energy), and shen (神, spirit) follows
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
25
a structured transformation aimed at achieving a state of energetic unification and return to primordial wholeness
(Geisz, 2016).
This concept is reflected in nèidān, where jing, qi, and shen
14
refinement follow a cyclical process of dissolution
and renewal (Raz, 2014). Similarly, in Buddhist karmic theory, actions in the present life shape the energetic blueprint
of the next incarnation, a perspective that aligns with the Dao’s notion that the pre-heaven energy constitution is not
a static entity but a fluid pattern that carries forward its accumulated imprints into future iterations of existence. From
a quantum-information perspective, this corresponds to the notion that consciousness and energy are never destroyed
but reconstituted in an ongoing cycle of informational feedback loops (Neale, 2018). Heim’s higher-dimensional
model suggests that informational blueprints stored in X7–X12 persist beyond individual lifetimes, meaning that when
an entity’s pre-Heaven energetic configuration dissolves at the end of life, its informational essence is reabsorbed into
the greater energetic field, influencing subsequent formations in future iterations.
The Dao’s cosmological framework posits that existence is in constant flux, where wú (无, formless potential in
Heim’s X7–X12) in the continually transforms into yǒu (有, manifested reality situated in X1–X4) through the cyclic
interaction of yin and yang (Chen, 2018). This reflects the function of Heim’s control fields (X5/X6), which regulate
the transition of pure informational states into organized structures within the material domain.
This system provides a bridge between inherited informational structure and adaptive potentiality by positioning
the pre-Heaven bagua as the energetic template and the post-Heaven bagua as its evolutionary expression. The role
of human consciousness in engaging with and modifying this trajectory is akin to the observer effect in quantum
physics, where conscious awareness influences the collapse of probabilistic states into definitive outcomes (Pala &
Shalu, 2025). This paper’s re-interpretation highlights that life is neither a predetermined sequence nor an entirely
random occurrence but a structured field of potentialities continuously shaped by internal configurations, external
influences, and conscious choices. This synthesis between Dao's metaphysics and Heim’s theoretical physics offers a
novel interdisciplinary perspective on bioenergetic evolution, free will, and the structural mechanics of reality
formation.
• Pre-Heaven bagua = Innate Potential → Inherited patterns, fixed energetic constitution, prenatal influences
(like genetics).
• Post-Heaven bagua = Evolving Reality → Interactions between energy, time, and space, shaped by
environmental adaptation and personal decisions.
14
(精, jing) – Essence. Jing (精) is often translated as “essence” or “distillate” and refers to the fundamental, refined substance of life that serves
as the foundation for physical vitality, reproduction, and longevity in Dao and traditional Chinese medical (TCM) thought. It is closely associated
with genetic inheritance and constitutional strength, akin to the biological concept of DNA or inherited genetic material (Goldschmidt, 2022).
Jing is said to be stored in the kidneys and gradually consumed over a lifetime, though it can be preserved and refined through practices such as
the Dao’s internal alchemy (内丹, nèidān) and meditative longevity techniques (Kohn, 2009).
(气, qi) – Vital Energy. Qi (气) is the dynamic force that animates all living beings and sustains physiological functions. It is understood as a
bioenergetic field that circulates within the body's meridians (经络, jīngluò) and is responsible for metabolic activity, movement, and homeostasis
(Li, 2018). From a biophysical perspective, qi is conceptually aligned with bioelectricity, electromagnetic resonance, and metabolic energy
transfer mechanisms (Waechter & Sergio, 2002). In the Dao’s cosmology, qi is not merely confined to individual organisms but is a fundamental
force that permeates the cosmos, linking microcosmic and macrocosmic processes.
(神, shen) – Spirit/Consciousness
Shen (神) is the most subtle and refined of the three fundamental energies and corresponds to consciousness, cognition, and higher awareness.
Often translated as “spirit” or “mind”, shen is associated with the heart (心, xīn) in classical Chinese medicine, reflecting its central role in
perception, emotional regulation, and higher cognitive processes (Yang, 2019). In the Dao and Buddhist metaphysics, shen is understood as non-
local consciousness, capable of transcending material constraints and interacting with subtle energy fields, making it conceptually analogous to
quantum cognition and consciousness theories in modern neuroscience (Hameroff & Penrose, 2014).
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
26
Figure 5: Structural Comparison of Pre-Heaven and Post-Heaven Bagua
15
The interplay between the pre-Heaven and post-Heaven bagua presents a dynamic model of existence, where
inherited energetic structures interact with environmental influences and conscious intervention to shape reality. The
cyclical return of energy to the universal substrate aligns with Heim’s higher-dimensional framework, where
informational blueprints persist and reconfigure across iterations of existence. Synthesizing with the Dao metaphysics,
quantum biology, and Heim’s Unified Field Theory, this approach offers a comprehensive model for understanding
the integration of deterministic structure with the agency of free will—a foundational inquiry that bridges Eastern
wisdom with modern scientific exploration.
15
In Heim’s Unified Field Theory, control fields (X5/X6) function as regulatory operators, orchestrating the transformation of higher-dimensional
information into physical reality. These dimensions serve as mediating structures that govern the translation of encoded potential into observed
phenomena, much like how the bagua represents the structured interplay of qi through its binary transformations.
The Pre-Heaven Bagua embodies this same regulatory function:
• Qián (乾, Heaven, ☰) and Kūn (坤, Earth, ☷) define the fundamental polarity—qián as the pure informational order (Yang), and Kūn
as its materialized counterpart (Yin).
• The intermediary trigrams (lí, kǎn, zhèn, xùn, etc.) represent mediatory processes, determining how information dynamically interacts
through structured transformations—a direct parallel to X5/X6’s role in filtering informational fields into material instantiation.
• Heim’s X5/X6 mediate the transformation of non-local information into tangible reality, the bagua encodes the interplay of opposing yet
complementary forces, establishing the vibrational resonance patterns that dictate physical manifestations.
This perspective also aligns with morphic resonance, a concept proposed by Sheldrake (2009), which suggests that past informational structures
exert an influence on present biological and physical forms. Similarly, the Yijing’s hexagrams are self-referential symbolic structures encoding
cyclical energetic transformations, which serve as informational blueprints shaping the evolution of states across time.
Category
无极
(Wu Ji) -
Limitless Void
X9–X12
太极
(Tai Ji) -
Supreme Polarity
X7–X8
太乙
(Tai Yi) - Supreme
Unity
X5–X6
Quantum Reality & Physics
Cosmological
Position
Primordial state of non-
differentiation;
undivided emptiness.
Pure potential,
undifferentiated void
The emergence of
structured reality via yin-
yang polarity
Governing intelligence of
transformation and cyclical
evolution
Pre-geometric state, where spacetime
and matter-energy do not exist
Ontology (Being
& Existence)
Absolute potentiality,
neither existence nor
non-existence
Defined existence emerges
through duality (yin-yang,
matter-energy, wave-
particle)
The intelligence behind
cosmic cycles and fate (运,
yun). At X5–X6, quantum
fluctuations interact with
morphic resonance fields,
shaping probability structures
that influence material
manifestation.
Quantum superposition and non-
locality at X7 and X8.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
27
Table 2: A Re-interpretation from Integrating Dao, Buddhism and Quantum Reality with Heim’s Multidimensional Universe.
Buddhist Epistemology: Consciousness (
識
, shí) as a Non-Local Field
In contrast to reductionist perspectives that confine consciousness to neurological activity within the brain, this paper
argues that individual consciousness functions as a dynamic informational antenna
16
that extends beyond the material
constraints of the brain and neural networks. This paper posits that individual consciousness is a dynamic
informational antenna capable of receiving, encoding, and transmitting vibrational data within an extended cognitive
field. However, the effectiveness of this reception is significantly modulated by the degree of cognitive and perceptual
16
In technical terms, an antenna is a resonant system that detects and transduces electromagnetic signals from an ambient field into a structured,
processable form (Ibrahim et al., 2020). The sensitivity, bandwidth, and coherence of an antenna determine its ability to effectively receive weak
signals amid background noise. Similarly, individual consciousness is an informational field processor functions through vibrational attunement,
where clarity of perception is dependent upon the refinement of internal resonance. When cognitive distractions and habitual patterns act as
dampening interferences, they distort the individual’s ability to align with subtle energetic frequencies, much like an untuned or obstructed
antenna fails to receive clear signals.
Buddhism provides an advanced conceptual model for this modulated reception, particularly through its delineation of mental obstructi ons (烦恼,
fánnǎo) as disruptive factors in the attunement process of consciousness. In Yogācāra theory, the mind (manas, 末那識, mònà shí) continuously
filters raw informational inputs, introducing layers of conceptualization and ego-clinging that obscure the pure reception of vibrational
intelligence (阿賴耶識, ālàiyé shí). This is akin to an antenna being detuned by environmental interference, inhibiting its ability to resonate with
subtle informational currents.
Metaphysical
Interpretation
Dao is the ultimate,
boundless void (akin to
Buddhist Emptiness 空
性)
Dao’s movement creates
structure and interaction
(相对性, relativity)
Dao as a dynamic organizing
force behind cyclical
transformations
The collapse of the wavefunction
(measurement as taiyi’s intervention
at the X5 and X6)
Role in Energy
Dynamics (Qi,
气
)
Qi in its
undifferentiated, latent
form (元气, yuanqi)
Qi polarizes into yin and
yang, driving motion and
life
Qi follows cyclic laws,
shaping material and
immaterial evolution
Quantum fluctuations generate virtual
particles and spacetime curvature
Space-Time
Framework
Absolute void,
timelessness
Pre-space, pre-time; a
singularity of infinite
potential
Higher-dimensional control
over spacetime
Unlike the classical world (X1-X4),
where time acts as a linear,
irreversible progression, time does not
function as an absolute, flowing
parameter in the quantum domain.
Instead, quantum mechanics operates
in a timeless state where all possible
quantum states coexist.
At X7–X12, time ceases to be an
operative force, replaced by a field of
pure informational potential,
resembling the timeless unity of the
Dao or the Dharmadhātu.
This reinforces the notion that space-
time is emergent only at the X1-X4
state (between heaven and earth)
rather than fundamental, and the true
foundation of reality may reside in a
timeless, interconnected field akin to
the Dao or the Dharmadhātu, where
all past, present, and future states co-
exist simultaneously.
Mathematica l &
Logical
Representation
Pure mathematical
singularity; void
beyond set structures
Binary logic (0-1), akin to I
Ching hexagram
foundation
Algorithmic evolution:
unfolding of pre-determined
yet dynamic laws
Quantum computing: entangled states
existing in coherent superpositions
Consciousness
Perspective
Undivided, non-local
cosmic consciousness
Awareness emerges
through contrast (subject-
object duality)
The overseeing mind that
directs evolutionary
processes
The observer effect: consciousness
and measurement influence reality
Implications for
Human
Understanding
The hidden,
unknowable foundation
of all things
Duality is a necessary step
for learning and perception
Mastery over causality and
transformation
(enlightenment,
transcendence)
The holographic principle: reality as
emergent from deeper quantum
structures
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
28
interference present within an individual’s mental landscape. Drawing parallels with Buddhist epistemology, the
attenuation of this informational sensitivity can be attributed to conceptual obscuration, such as attachment (欲, yù),
craving, and sensory distractions, which function as signal noise within the consciousness field. These perturbations
disrupt coherence, analogous to external interference affecting a finely tuned antenna, thereby reducing the capacity
for non-local information processing and deeper cognitive attunement. This paper posits that the dynamic
informational antenna functions as a vibrationally receptive field, capable of encoding, transmitting, and processing
information from a non-local, higher-dimensional reality. It operates as an interface that continuously interacts with
subtle energetic and informational structures, facilitating the translation of higher-order vibrational patterns into
perceptual and cognitive experience within the material realm. This reconceptualization aligns with contemporary
theories in quantum cognition, non-local information processing, and bioenergetic field theory, suggesting that
consciousness is not merely an emergent property of neural activity but an intrinsic component of the fundamental
informational structure of the universe (Wahbeh et al., 2022).
The Eight Consciousnesses Model and Non-Dual Awareness
The Yogācāra school of Mahayana Buddhism delineates consciousness into eight layers, each representing a
progressively more subtle mode of awareness (Leong, 2024b; Okumura, 2010):
1. Five Sense Consciousnesses (眼, 耳, 鼻, 舌, 身): The first five are associated with direct sensory
perception—sight, hearing, smell, taste, and touch.
2. Manovijñāna (意識, yìshì): The sixth consciousness functions as the cognitive faculty, integrating sensory
data and generating thoughts.
3. Manas (末那識, mònàshì): The seventh consciousness relates to self-referential awareness, ego attachment,
and identity construction.
4. Ālayavijñāna (阿賴耶識, ālàiyéshì): The eighth consciousness, translated as “storehouse consciousness”,
serves as a repository of vibrational information, encoding karmic imprints and influencing future
manifestations in reality. The concept of ālaya consciousness as an energetic repository is highly relevant to
non-dual awareness, where consciousness is not an isolated phenomenon but an interconnected field of
informational potential. This is conceptually similar to Heim’s higher-order dimensions, where X7 to X12
serve as storage fields of information that regulate materialization in the lower dimensions.
The Ālaya consciousness functions analogously to a quantum field, encoding patterns of information that shape
individual experience and reality (Chadha, 2014). This paper argues that this concept of a dynamic informational
antenna as consciousness-as-field resonates with contemporary discussions in quantum cognition and informational
field theory, where mind and matter interact through subtle vibrational encoding. Individual consciousness operates
as a field of pure awareness that interfaces with the brain (Tononi & Koch, 2015), much like a radio receiver interacts
with electromagnetic waves. This model challenges the classical neurocentric paradigm, suggesting that the brain is a
transducer for higher-order informational structures rather than the sole origin of cognition. The classical materialist
perspectives posit that cognition arises exclusively from synaptic interactions and electrochemical processes (Buccella
et al., 2024; Eccles & Popper, 2014). Instead, recent advancements in quantum cognition and quantum biology suggest
that the brain operates within a broader informational matrix, where its activities are embedded in a network of
entangled, non-local interactions that transcend classical physics (Hameroff & Penrose, 2014; Meijer, 2014).
Neuroscientific studies on advanced meditative states support this perspective:
• Gamma Wave Synchronization: Research on Tibetan monks engaging in deep meditative absorption
(samādhi, 三昧) demonstrates sustained high-amplitude gamma synchrony, indicating that the brain is
accessing a higher-order coherent informational state (van Vugt et al., 2020). Long-range neural oscillations
and gamma synchrony play a fundamental role in cognition and perception (Tallon-Baudry, 2009). These
synchronized activities suggest that consciousness may be facilitated by quantum-like coherence across
neural networks, supporting the hypothesis of an extended informational field (Bhadra, 2017; Meijer, 2014).
• Altered States and Non-Local Awareness: Meditative practices aimed at rigpa (རིག་པ་, pure awareness) in
Tibetan Buddhism suggest that the mind can access non-dual states that transcend the subject-object duality,
a concept that resonates with quantum non-locality (Leong, 2024; Mansfield, 2009).
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
29
Heim’s higher-order dimensions (X7–X12) closely parallels ālaya consciousness
17
(阿賴耶識, ālàiyéshì) in Buddhist
Yogācāra thought in that both conceptualize an informational substrate that transcends individual cognition and serves
as a repository for vibrational imprints. In Yogācāra, ālayavijñāna is described as the “storehouse consciousness”,
accumulating karmic seeds (种子, zhǒngzǐ) that determine the unfolding of reality (Waldron, 2008). These karmic
imprints, or vasanās (习气, xíqì), are dynamically stored within this deep consciousness layer, influencing both present
cognitive processes and future existential formations (Kudesia & Nyima, 2015; Rao & Paranjpe, 2016). Similarly,
Heim’s model posits that dimensions X7 to X12 function as storage fields, encoding non-local information that
regulates materialization in lower dimensions (X1–X4). This parallel suggests that both frameworks recognize an
underlying energetic domain that shapes the instantiation of form and experience in space-time.
This concept aligns with Jung’s (1936) collective unconscious, which postulates that a shared repository of
archetypes and inherited psychic structures exists beyond personal consciousness. Much like ālaya consciousness,
which stores the cumulative vibrational imprints of sentient beings, Jung’s (1936) collective unconscious is an
informational matrix that influences cognition, perception, and symbolic expressions across cultures and generations.
Jung’s (1936) archetypal theory posits that universal patterns of meaning exist independently of individual experiences,
manifesting as symbols, myths, and shared psychological motifs. This perspective is strikingly similar to Heim’s
higher-order dimensions, where pre-encoded informational structures define the parameters of material instantiation.
In both cases, the underlying substrate governs the emergent properties of conscious reality.
Additionally, Heim’s X7–X12 domains provide a scientific analogue to the Buddhist notion of karmic inheritance,
wherein stored vibrational frequencies are periodically expressed as lived phenomena (De Mohan, 2024). In this
context, the cyclical process of rebirth and reconfiguration in Buddhist thought mirrors Heim’s assertion that the
informational fields of X7–X12 recycle and reorganize reality through morphogenetic principles. This storage-retrieval
dynamic further resonates with Jung’s (1936) view that ancestral memory and transpersonal structures surface in the
form of dreams, symbols, and unconscious behaviours (Spinazzola, 2011)—suggesting that cognition and perception
are not confined to individual neurological processing but are shaped by larger informational networks (Park & Friston,
2013).
The interaction between these storage fields and manifest reality can also be understood through the principle of
resonance (Sheldrake, 2012). In both Yogācāra epistemology and Heim’s unified field theory, retrieving stored
information is not passive but one governed by resonant alignment. As certain karmic imprints in the ālaya
consciousness resonate with environmental and psychological conditions to manifest as experience, Heim’s model
suggests that specific vibrational frequencies within X7–X12 interact with the lower dimensions (X1–X4), thereby
actualizing latent informational blueprints into tangible reality. This resonance-driven activation implies that reality
is not deterministic but emerges from a dynamic interplay between stored potentialities and real-time energetic
interactions.
In summary, the ālaya consciousness, Heim’s higher-dimensional storage fields, and Jung’s (1936) collective
unconscious propose a model in which reality is not merely constructed through immediate perception and neural
processing but rather shaped by deeper, pre-existing informational structures. These non-local repositories function as
17
Heim’s higher-order dimensions (X7–X12) present a conceptual framework that appears to parallel the Buddhist Yogācāra notion of ālayavijñāna.
Both models propose an informational substrate that extends beyond the constraints of individual cognition, functioning as a repository for
vibrational imprints that influence subsequent manifestations within material reality. However, it is essential to emphasize that the numerical
classification of twelve dimensions in Heim’s Unified Field Theory is merely an illustrative construct within theoretical physics, not an absolute
ontological structure. In c ontrast, Buddhist contemplative traditions do not prescribe a fixed numerical representation of reality’s dimensions but
instead employ metaphorical and phenomenological descriptions developed over thousands of years of scriptural discourse and meditative inquiry.
The comparis on between Heim’s dimensions and ālaya consciousness serves as an interpretive tool rather than a definitive equivalence. Like the
Buddhist metaphor of “pointing at the moon” (指月, zhǐ yuè) warns against mistaking the pointing finger for the moon itself, these theoretical
frameworks should be understood as conceptual signposts directing attention toward deeper inquiries into the nature of consciousness and existence.
Heim’s higher-dimensional constructs are rooted in an effort to mathematically model the relationship between information and physical
manifestation, whereas Yogācāra Buddhism frames ālaya consciousness as a dynamic, ever-evolving field that underlies karmic continuity and the
conditioned arising (缘起, yuánqǐ) of sentient experience (Harvey, 2013).
Heim’s X7–X12 dimensions serves as storage fields of information regulating the lower-dimensional physical universe, bear a resemblance to Carl
Jung’s theory of the collective unconscious—a transpersonal repository of archetypal knowledge and inherited cognitive structures. Similarly, ālaya
consciousness is regarded as a non-localized field of accumulated karmic tendencies (业, yè) (Prueitt, 2018), shaping perception and experience
across lifetimes. While these models stem from distinct intellectual traditions—modern theoretical physics, depth psychology, and Buddhist
phenomenology—they converge in positing an underlying informational continuum that conditions the manifestation of reality.
Therefore, while Heim’s multidimensional framework offers an intriguing lens for interpreting Yogācāra insights on consciousness, it remains a
provisional theoretical model rather than an established doctrinal truth. Buddhist epistemology does not rely on mathematical for malism but rather
on a soteriological methodology—one that prioritizes direct experiential realization through meditative cultivation. Thus, any juxtaposition of these
concepts must remain cognizant of their distinct epistemic foundations while acknowledging their potential for interdisciplinary dialogue.
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
30
cosmic memory fields, encoding vibrational data that influence cognitive, biological, and existential evolution. Such
a perspective bridges Buddhist contemplative science, Western depth psychology, and modern quantum-information
theories, offering a profound interdisciplinary synthesis of consciousness as an extended, field-based phenomenon.
Quantum Non-Locality and Consciousness
The fundamental principles of quantum mechanics, particularly quantum nonlocality and entanglement, challenge
classical notions of separability and independent existence, positing that particles, regardless of distance, exhibit
instantaneous correlations (Passon & van Strien, 2022). Similarly, Buddhist philosophy, particularly through the
doctrines of dependent origination (缘起, yuánqǐ) and emptiness (空, śūnyatā), rejects the notion of intrinsic, self-
sustaining entities, emphasizing interconnectivity and relational existence (J. L. Garfield, 1994). This paper explores
how modern quantum cognitive models—including theories such as Orchestrated Objective Reduction (Orch-OR)—
align with Buddhist metaphysical thought, particularly in conceptualizing consciousness as a non-local field of
information that extends beyond classical physical constraints. Quantum nonlocality, as demonstrated through Bell’s
theorem and entanglement experiments, reveals that information can be instantaneously exchanged between quantum
systems, regardless of spatial separation (Boughn, 2017). This finding fundamentally challenges Newtonian
determinism, suggesting that reality is an interdependent web of informational correlations rather than a collection of
isolated, self-existing particles (Esfeld, 2015). In Buddhist thought, a similar perspective is found in
pratītyasamutpāda, which asserts that all phenomena arise in dependence upon causes and conditions, negating the
existence of any independent, self-sufficient entity (Kalff, 1983; Liu & Li, 2024).
Dependent origination is classically illustrated by the Twelve Links of Causation (十二因缘, shí'èr yīnyuán),
which describe how mental, physical, and experiential factors co-arise in a continuous chain of conditioned existence
(Hui, 2023; You, 2013). Similarly, quantum systems cannot be fully described without reference to their entangled
counterparts; dependent origination implies that no phenomenon exists in isolation; rather, all existence is
fundamentally interwoven (Garfield, 1995).
Figure 6 illustrates the Twelve Links of Causation (nidānas) illustrate this intricate interconnectivity, where
ignorance (avidyā) gives rise to volitional formations (saṅkhāra) (Monnet, 2022; Sprung, 2012). From this perspective,
individual entities and experiences are not discrete, self-sustaining occurrences but emergent properties of a vast,
interconnected informational field. This principle is elaborated by Nāgārjuna’s Madhyamaka (中观, zhōngguān)
philosophy, which refutes inherent existence and proposes that all things exist only in dependence upon other factors
(Westerhoff, 2009). This aligns with the quantum notion that properties of particles do not preexist measurement but
arise contextually, reinforcing the Buddhist argument that reality is empty of inherent, independent essence (śūnyatā)
but not void of interdependent function (Garfield, 1995).
The profound interdependence of mind, matter, and informational structures, as articulated in Buddhist
metaphysics and quantum theory, hinges upon the nature and function of consciousness as an interface between
informational fields and material reality. In this framework, consciousness is not confined to the neural processes of
the brain but as a dynamic informational antenna—an adaptive, receptive system that continuously interacts with
external informational fields. This perspective aligns with theories in quantum cognition and non-locality, where
consciousness operates beyond classical spatial-temporal constraints (Leong, 2024c; Vacariu, 2015), resonating with
the Buddhist notion of mindstream (citta-santāna) as an ongoing continuum of cognitive and karmic imprints
(MacKenzie, 2022; Seegers, 2025).
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
31
Figure 6: Dependent Origination (Pratītyasamutpāda) and the Twelve Links of Causation: A Buddhist Perspective on Interdependence and Continuity
The microtubules within neurons, as posited in the Orchestrated Objective Reduction (Orch-OR) model (Hameroff
& Penrose, 2014), function as highly sensitive quantum-level transducers, receiving and decoding signals from the
broader quantum-informational field (Poznanski et al., 2016). This mechanism suggests that consciousness is not
solely an emergent property of biochemical activity but rather an interactive system embedded within a field of
vibrational and informational coherence (Guevara et al., 2020). In Buddhist epistemology, perception and cognition
arise through the interdependent engagement of the six sense bases (ṣaḍāyatana)—eye, ear, nose, tongue, body, and
mind—with corresponding sensory objects, forming a continuous cycle of contact (sparśa) and sensation (vedanā)
(Dessein, 2014). However, this process is subject to distortion due to ignorance (avidyā), craving (taṇhā), and clinging
(upādāna) (Blanchard, 2013), which this paper argues, obscure the clarity and receptivity of consciousness as an
informational antenna
18
.
When habitual attachments and misperceptions cloud the mind, its capacity to accurately receive and interpret
informational signals is compromised, leading to a fragmented and dualistic experience of reality. Conversely,
advanced meditative practices in Buddhist contemplative science, such as samatha (calm-abiding) and vipassanā
(insight meditation), are designed to refine and recalibrate the mind’s receptivity (Verma, 2023), enhancing its ability
to attune to the subtle informational structures underlying existence. This model suggests that by overcoming the
conditioned obscurations imposed by sensory interactions and habitual cognitive patterns, consciousness can function
as a highly refined antenna, accessing deeper layers of non-local informational coherence.
In integrating Buddhist thought with quantum theoretical perspectives, this paper proposes a model in which
consciousness is dynamically engaged with an informational field modulated by quantum-level microtubular activity.
18
This paper posits that consciousness operates as a dynamic informational antenna, residing within neuronal microtubules, as proposed in the
Orchestrated Objective Reduction (Orch-OR) model by Penrose and Hameroff (2014). Microtubules, theorized as quantum computational structures,
encode and process information beyond classical neurological mechanisms, linking cognition to higher-dimensional informational substrates. In
Buddhist epistemology, perception arises through the interaction of the six sense bases (ṣaḍāyatana) with corresponding sensory objects, yet this
process is subject to distortion due to ignorance (avidyā), craving (taṇhā), and clinging (upādāna).
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
32
The interplay between perception, informational access, and cognitive conditioning highlights the importance of
epistemological clarity in determining the efficacy of consciousness as a receiver of subtle vibrational and
informational patterns. This perspective not only offers a bridge between Eastern contemplative traditions and Western
scientific models but also underscores the role of consciousness in shaping reality through its engagement with
informational structures at both the quantum and experiential levels.
One of the most profound insights emerging from the intersection of quantum mechanics and Buddhist
metaphysics is the challenge to the classical notion of a permanent, independent self (Das & Sahu, 2018). In classical
physics, objects are assumed to possess well-defined properties independent of observation, an assumption shattered
by quantum experiments demonstrating observer-dependent reality (Proietti et al., 2019). Similarly, Buddhist
teachings dismantle the belief in an enduring, unchanging self (ātman, 我, wǒ), arguing instead for the doctrine of
anattā (无我, wú wǒ), or “not-self” (Albahari, 2002). This is particularly relevant in light of quantum wavefunction
collapse, which suggests that reality exists in a superposition of states until measurement occurs or observation is
made by the “self”. If the self, conceived in conventional cognition, is the agent of observation, then its measurement
collapses the wavefunction, selecting a single reality from multiple superposed possibilities. This aligns with the
quantum mechanical principle that an observer influences the outcome of an event, thus reinforcing the notion of a
fixed, individual perspective that constructs a determinate reality. However, this paper argues that when the non-self
(无我, wú wǒ) is the observer, the wavefunction remains in superposition, sustaining a reality in which all potentialities
continue to coexist. When consciousness is no longer conceptualized as “self” but a fluid, interdependent process
arising through contingent conditions, it aligns with the Madhyamaka philosophical stance articulated by Nāgārjuna.
This school of thought asserts that all phenomena, including the observer, lack intrinsic existence and emerge solely
through pratītyasamutpāda (Westerhoff, 2009). In this framework, consciousness is not an independent, self-exerting
deterministic influence but a relational field continuously shaped by interconnected causes and conditions.
When the notion of self (ātman, 我, wǒ) is deconstructed through meditative insight, as in sūnyatā (emptiness)
practices, the act of observation ceases to operate as a collapsing mechanism that forces reality into a singular, fixed
state. Instead, cognitive awareness transitions into fluid interdependence, in which all possibilities coexist without
definitive resolution into one discrete reality. This perspective closely parallels quantum mechanics, where a system
remains in a superposition of states until an act of measurement enforces a determinate outcome. Perception without
a fixed self-identity does not impose constraints on reality but instead allows it to remain dynamically open, mirroring
the probabilistic nature of quantum fields. In this sense, the shift from an individuated observer to a non-self-aware
consciousness reflects a state where cognition engages with reality in an adaptive, interconnected manner, unrestricted
by the conventional necessity of collapsing potentialities into singular events.
In Buddhism, the concept of emptiness (śūnyatā) describes how all phenomena lack intrinsic essence and only
manifest provisionally in dependence upon observation and cognition. The Diamond Sutra (金刚经, jīngāng jīng)
succinctly captures this insight:
“All conditioned phenomena are like dreams, illusions, bubbles, or shadows; like dew and lightning, they should be
seen as such” (Vajracchedikā Prajñāpāramitā Sūtra, trans. Conze, 1957).
Quantum physics supports this perspective by demonstrating that objects do not possess definite properties until
observed, reinforcing the Buddhist assertion that phenomena are fundamentally empty of inherent reality and arise
only within the context of dependent origination. While quantum mechanics and Buddhist philosophy arise from
distinct epistemic traditions, their convergence in understanding non-locality, interconnectivity, and observer-
dependent reality provides a fertile ground for interdisciplinary dialogue. Quantum mechanics challenges the classical
notion of absolute separability, aligning with Buddhist dependent origination, which refutes the existence of inherently
independent entities. Similarly, theories such as Orch-OR suggest that consciousness operates within an informational
matrix that transcends classical spatiotemporal constraints, mirroring Yogācāra’s concept of mindstream and the
continuity of ālayavijñāna.
Ultimately, both frameworks reject the materialist assumption of a fixed, objectively existing reality, emphasizing
that consciousness and existence arise through interdependent processes or yuánqǐ. As physics advances toward a
deeper understanding of the informational fabric of reality, it increasingly resonates with the 2,500-year-old insights
of Buddhist contemplative traditions, suggesting that the nature of consciousness, reality, and existence may be far
more interconnected than previously imagined.
Heim’s Dimension
Description
Dao Equivalent
Buddhist Equivalent
Implications
X1–X4: The
Observable World
Classical 3D space
(X1–X3) and time (X4)
define the material
you (有, Manifested Being),
yin-yang (阴阳), and the
Within the 色界 (shìjiè, the
Realm of Form) 欲界 (yùjiè,
In the Buddhist framework of the Five
Aggregates (五蕴, Skandhas), the
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
33
Heim’s Dimension
Description
Dao Equivalent
Buddhist Equivalent
Implications
(Space-Time
Continuum)
world, where all
measurable phenomena
occur. This realm
constitutes the
observable universe
governed by
deterministic principles
articulated in
Newtonian mechanics,
where objects and
forces operate under
classical mechanics
with fixed causal
relationships and
mathematically
predictable laws.
Ten-Thousand Things (万
物, wànwù) constitute the
phenomenal/ observable
realm where qi takes
structured form, giving rise
to all material
manifestations. This
domain aligns with Heim’s
dimensions X1–X4,
representing three-
dimensional space (X1–X3)
and time (X4)—the
fundamental coordinates
through which phenomena
emerge, transform, and
dissolve within the
observable world.
Heaven (乾, qián) and
Earth (坤, kūn) establish the
boundary conditions for
existence in the material
world. All forms arise and
dissolve between these two
cosmic poles, shaped by the
continuous interplay of yin
and yang. This cyclical
transformation process is
captured in the Yijing (易
经), which provides a
probabilistic framework for
determining how events
unfold within the space-
time domain.
the Desire Realm) exist in the
same space where it is the
domain of sensory
experience, cravings, and
karmic entanglement and
the observable realm where
materiality exists but is still
subject to the impermanent
and conditioned nature of
existence. The aggregate of
rūpa (色, Form) pertains to
the physical world, including
the body, material objects,
and all observable
phenomena that interact with
the senses corresponding to
Heim’s first four dimensions
(X1–X4), where space-time
provides the structural
framework within which
physical forms arise, persist
temporarily, and eventually
dissolve:
• Rūpa (色, Form): The
structural manifestation of
form in 色界, influenced
by deeper energetic fields.
• Vedanā (受, Sensation):
The feeling-response
arising from sensory
contact, governed by
dynamic interactions in
X1–X4.
• Saṃjñā (想, Perception):
The interpretative
cognition shaping the
experience of 色界.
• Saṅkhāra (行, Mental
Formations): The volitional
and karmic conditioning
affecting transformations
within the realm of form.
• Vijñāna (識,
Consciousness): The
cognitive process that
integrates all aggregates,
functioning as the bridge
between the material and
immaterial realms.
These aggregates collectively
determine the experience of
色界, aligning with Heim’s
X1–X4 as the conditioned
domain of sensory and
perceptual reality.
These material forms are not
fixed entities but are instead
transient configurations of
dependent origination (缘起,
pratītyasamutpāda),
constantly changing due to
their conditioned nature.
aggregate of rūpa (色, Form) pertains to
the material world, encompassing bodily
existence, external physical structures,
and all sensory-perceived objects. This
corresponds to Heim’s first four
dimensions (X1–X4), where space-time
provides the structural framework within
which material forms arise, persist
temporarily, and eventually dissolve.
From an ontological perspective, the
Realm of Form aligns with the
fundamental laws of causality and
impermanence, reflecting how matter is
dynamically shaped by its interactions
with karmic imprints and external
conditions. Similarly, Heim’s lower
dimensions (X1–X4) constitute the
deterministic framework of classical
physics, where observable reality unfolds
within the constraints of spatiotemporal
structure.
Heim’s dimensional model
acknowledges a structured yet transient
material domain shaped by deeper
informational and energetic substrates
beyond conventional physicality, thus
aligning with both Buddhist cosmology
and Dao. While the yùjiè (Desire Realm)
remains bound by the compulsions of
sensory experience, the shìjiè (Realm of
Form) serves as an intermediary domain,
where material existence begins to
transcend gross attachment and
approaches a more refined, vibrational
order.
Thus, the intersection between Dao,
Buddhist metaphysics and Heim’s
physics reveals a profound convergence:
the material world is impermanent,
probabilistic, and contingent upon
deeper, non-physical dimensions of
existence. Through this synthesis, it
becomes evident that modern scientific
insights into the structure of reality
increasingly align with ancient Buddhist
and Dao’s perspectives, affirming that
the study of consciousness, energy fields,
and material existence must be
approached through an integrative
framework that acknowledges both the
seen and the unseen dimensions of
reality.
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
34
Heim’s Dimension
Description
Dao Equivalent
Buddhist Equivalent
Implications
Thus, shìjiè functions as the
perceptible interface between
conditioned reality and the
deeper informational layers
(X5–X6), which govern the
structural integrity of forms
within the visible world.
X5–X6: Control
Fields and the
Transition from
Information to
Form.
Beyond X1–X4,
Heim’s theoretical
model introduces X5
and X6 as control
fields, responsible for
regulating the
informational
encoding of physical
structures. These
dimensions provide a
conceptual bridge
between the
structured,
deterministic
materiality of X1–X4
and the probabilistic
and information-
driven processes
emerging from X5–
X6.
This transition
suggests that while
X1–X4 define the
mechanistic domain
of space, time, and
form, deeper, non-
local information
structures may
mediate the
actualization of
material phenomena.
X5-X6 is a control field of
awareness, where
information is organized
but not yet instantiated into
form.
Dimensions that regulate
the transition from pure
informational potential to
structured energy and
matter. These control
fields govern morphic
resonance and coherence.
qi– the intermediary force
between formless Dao
and manifested reality. qi
dynamically regulates the
interplay of yin and yang.
From Dao, this is taiyi
(太乙, Great Unity) –
which represents
universal intelligence
governing cosmic patterns
and transformations.
and Yijing perspectives,
X5–X6 are the energetic
and informational
regulators mediating
between formless potential
and structured reality. The
flow of qi, the oscillation
of yin-yang, and the
morphogenetic influence
of Dao all find resonance
in these intermediary
dimensions.
Taiyi is the supreme
guiding force or
intelligence that governs
transformations within
existence.
Heim’s control fields
regulate the manifestation
of physical reality, and
Dao describes the
vibrational resonance
between qi and Dao as the
principle governing all
transformation. In this
sense, X5–X6 represent the
Dao’s space of non-
material intelligence,
where the laws of nature
are encoded before their
observable expression.
This model reinforces that
reality is not merely a
mechanistic structure but
an interplay of
information, energy, and
probability, echoing the
principles of Dao and
Yijing’s dynamic
worldview.
This aligns with Dao’s
principle of ziran (自然,
spontaneity/naturalness),
which states that all
manifestations arise
without coercion through
Heim’s X5–X6 dimensions,
corresponding to the wúsèjiè
(无色界, Formless Realm) in
Buddhist cosmology,
represent an intermediate
ontological s tate in which
existence is structured not
through direct physical
instantiation but through non-
material infor mational fields
and vibrational resonance.
This domain functions as a
transitional phase between
manifested for m (rūpa, 色)
and pure formless awareness,
akin to the Dao’s concept of
qi as the intermediary force
that mediates between the
undifferentiated Dao and the
structured reality of the
material world.
In this paradigm, X5–X6 serve
as the energy controller
layers, shaping the emergence
of materiality through
mechanisms akin to morphic
resonance, where vibrational
patterns act as blueprints for
physical instantiation.
At this level, nāmarūpa (名
色, Name and Form) plays a
fundamental role in
structuring reality by bridging
the cognitive and material
realms. In Buddhist thought,
Nāma (name) refers to the
immaterial aggregates—
sensation, perception,
volition, and consciousness—
while rūpa (form) pertains to
physicality.
The interdependence of nāma
and rūpa illustrates that
reality is not merely an
objective material construct
but an emergent phenomenon
shaped by mental formations,
karmic imprints bīja, and
vibrational patterns. This
aligns with Heim’s theoretical
model, where X5–X6 function
as morphogenetic fields that
encode and regulate
probabilistic materialization.
Through the lens of qi
dynamics, X5–X6 can be
understood as the substrate
through which energy shapes
itself into reality.
Thus, X5–X6 represent the threshold
where structured existence dissolves into
vibrational and informational substrates,
resembling the meditative states of
wúsèjiè. This is a realm beyond
structured form (色, rūpa), where
perception and awareness persist but are
unbound by material limitations.
These states suggest that consciousness
in wúsèjiè is not ‘empty’ in the sense of
non-existence but is instead a domain
where cognition persists without form—
a description strikingly similar to X5–X6
as pure vibrational control fields, where
information is encoded but not yet
materialized.
This realm bridges the non-physical and
physical realms. qi in and nāmarūpa in
Buddhism function analogously to
Heim’s control fields, encoding the
dynamics of emergence and
transformation.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
35
Heim’s Dimension
Description
Dao Equivalent
Buddhist Equivalent
Implications
the self-organizing
intelligence of the Dao.
Thus, X5–X6 function as the
non-physical regulators that
mediate the flow of qi,
informational patterns, and
vibrational resonance,
allowing the structured
emergence of form while
maintaining a fluid,
interconnected relationship
between consciousness,
energy, and materiality.
This ontological framework
suggests that reality is not a
static construct but a
dynamic, co-dependent
process wherein the
morphogenetic fields of
X5–X6 act as the
intermediary layers that
regulate the transformation
of potentiality into
actuality.
X7–X8: The
Informational
Substrate and Storage
of Potential
Higher-order informational
substrate encodes all
phenomena' archetypal
blueprints before their
manifestation in l ower
dimensions.
At Heim’s X7–X8, reality
exists as a unified
informational field,
aligning with taiji (in
Dao—the undifferentiated
source of cosmic order.
This stage corresponds to
Dadejing's Chapter 42,
“Dao gives birth to One”,
where all potential forms
exist as non-local
probabilities before
manifesting through
resonance at lower levels.
Taiji transitions from
undifferentiated
nothingness (wuji) to a state
where opposites (yin and
yang) emerge.
Taiji is the principle of
polarity—the dynamic
interaction of yin and yang,
leading to the creation of
the cosmos.
Ālayavijñāna – The
repository of karmic
imprints, storing past
experiences and shaping
future manifestations.
X7–X8 align with Dao in its ineffable,
formless aspect, functioning as the
non-dual origin of all existence before
differentiation occurs. The transition
from wuji to taiji mirrors the shift
from undistorted potential in X7–X8 to
structured energy dynamics in X5–X6.
Heim’s framework aligns with
Buddhism and Dao as both propose a
holistic, interconnected, and self-
organizing ultimate reality, where
distinctions between part and whole
are illusory. Understanding X7–X8
through Buddhism and Dao lenses
bridges modern physics and ancient
wisdom, reinforcing the idea that
reality is fundamentally informational,
energetic, and unified.
X9–X12: The Unified
Higher Reality
Beyond Causality
At these highest
dimensions,
distinctions between
past and future
dissolve, aligning with
Dao in its ineffable,
formless aspect,
functioning as the non-
dual origin of all
existence before
differentiation occurs.
All potential states
coexist in a unified,
symmetrical structure,
In Dao, wuji represents the
primordial emptiness from
which all differentiated
existence arises. It is
neither existence nor non-
existence but a boundless,
undefined state of
potentiality. At this level,
yuanqi (元氣, primordial
qi) exists before the
emergence of taiji, where
it differentiates into yin
and yang, reflecting a state
of absolute unity before
the bifurcation into
In Huayan Buddhism, the
Dharmadhātu is the ultimate
reality, described as an
interconnected web where all
phenomena are mutually
interpenetrating. This concept
is best illustrated by Indra’s
Net (因陀罗网,
yīntuóluówǎng), in which
every jewel in the net reflects
all others, symbolizing the
inseparability of all entities.
This is a holographic model
of existence, where each part
The highest dimensions in Heim’s 12-
dimensional framework, X9–X12,
represent the dissolution of dualistic
structures and the emergence of a unified
informational continuum where
distinctions between time, space, and
form no longer hold. These dimensions
align with Buddhist and Dao
cosmological models, particularly in
depicting a non-dual, interwoven reality
where individual existence is no longer
conceptually distinct from the totality of
being. At X9–X12, the notion of past and
future collapses, reflecting an atemporal,
symmetrical order of reality deeply
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
36
Heim’s Dimension
Description
Dao Equivalent
Buddhist Equivalent
Implications
transcending space and
time.
polarity and form.
Therefore, wuji is the pre-
differentiated primordial
emptiness state where the
Dao is at its purest,
formless state.
contains the totality of
information.
• In Heim’s model, X9–X12
function as the
informational domain
where all quantum states
exist in a single unified
field, much like in Indra’s
Net, all points are
reflections of each other.
• The Dao’s notion that “all
things return to the Dao” is
mirrored here, as all
differentiated forms
dissolve into a state of
undivided oneness at X9–
X12.
• The Buddhist realization of
non-self (anatta, 无我)
becomes evident at this
level, as individual
consciousness merges into
an informational structure
inseparable from the
cosmos.
resonating with the Dao in its ineffable,
formless aspect. In Buddhist thought,
this parallels Dharmadhātu (法界, the
Dharma Realm), the non-dual field
where all phenomena interpenetrate each
other in an infinitely interconnected web,
akin to Indra’s Net (因陀罗网,
yīntuóluówǎng), a metaphor illustrating
the holographic nature of existence,
where each part reflects and contains the
whole. From a Heimian perspective, X9–
X12 function as the highest level of
information symmetry, where the
distinctions between form and
emptiness, subject and object, cause and
effect dissolve into a holistic field of
unified potentiality. This non-
differentiated structure aligns with the
Dao concept of wuji, the pre-
differentiated state that precedes the
emergence of taiji, which in turn gives
rise to yin and yang.
In Buddhist terms, this corresponds to
sūnyatā (空性, Emptiness), the lack of
inherent existence in all phenomena, and
the Dharmakāya (法身, Dharma Body),
which pervades all reality but remains
unmanifested. Heim’s X9–X12 mirror this
level as the pre-differentiated
informational state where the form has
not yet emerged, and all phenomena
coexist in a singular field of potentiality.
At these highest levels:
• There is no longer any distinction
between observer and observed, as
consciousness merges with the
informational continuum.
• Time and space no longer function as
limiting factors, as all states c oexist in
a simultaneous superposition,
mirroring the Buddhist understanding
that ultimate reality is timeless, without
past or future.
• Manifestation occurs through
resonance rather than causation,
aligning with morphic resonance
theories and Dao’s notions of
spontaneous arising (自然而然, zìrán
ér rán, self-so) in the Dao.
At X9–X12, Buddhist and Dao insights
converge with Heim’s highest-
dimensional state, where information,
consciousness, and existence exist as a
seamless, undivided whole. In this
realm, Dao is both the source and the
return, qi is no longer distinct from its
movement, and the karmic continuum
dissolves into the stillness of ultimate
awareness.
From Heim’s theoretical physics to
Buddhism and Dao, the highest
dimensions represent a state where
distinctions between subject and object,
form and emptiness, movement and
stillness dissolve. The Dao as wuji, the
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
37
Heim’s Dimension
Description
Dao Equivalent
Buddhist Equivalent
Implications
Dharmadhātu as non-dual
interconnectedness, and Heim’s highest-
dimensional levels as unified
information structures all suggest that at
the most fundamental level of reality:
• Existence is not fragmented but a
seamless whole.
• Time, space, and differentiation are
emergent properties rather than absolute
structures.
• All phenomena arise from and return
to a state of undifferentiated potential.
Thus, Heim’s X9–X12 provide a scientific
parallel to Dao and Buddhist
understanding that ultimate reality is an
undivided, self-organizing principle,
wherein qi and consciousness are no
longer distinct from the field that gives
rise to them. This suggests a profound
interdisciplinary bridge between
theoretical physics, Eastern metaphysics,
and consciousness studies, inviting new
ways of understanding the fundamental
nature of existence.
Table 3: Correspondences Between Heim’s Dimensional Model, Dao’s Cosmology, and Buddhist Metaphysics
The Doctrine of Dependent Origination (
缘起
, yuánqǐ) and Heim’s Control Fields
The Buddhist doctrine of dependent origination (缘起, yuánqǐ) states that all phenomena arise conditionally, without
an independent or fixed essence. This doctrine can be understood as an informational field dynamic, where each
moment of experience is encoded by past interactions and restructured by present conditions. This perspective aligns
with Heim’s control fields (X5/X6), which function as regulators of information-to-matter transition, shaping physical
reality based on stored informational patterns.
For instance:
• In Heim’s framework, dimensions X5 and X6 mediate between the informational realm and the physical world,
ensuring that information from X7-X12 (which stores vibrational blueprints) is instantiated correctly.
• In Buddhist ontology, consciousness functions as a vibrational matrix, where mental formations and karmic
imprints influence the phenomenological manifestation of form and experience.
This interdisciplinary synthesis bridges ancient Buddhist epistemology and contemporary quantum theories,
positioning consciousness as a by-product of neural activity and a dynamic, informational field that co-regulates reality
unfolding.
Integrating Western Physics and Eastern Metaphysics: The Case for a Universal Energetic Framework
A growing body of interdisciplinary research suggests a more comprehensive framework integrating insights from
Western physics and Eastern metaphysics, particularly in understanding the fundamental nature of energy, information,
and consciousness. Despite the significant advances in physics, neuroscience, and cognitive science, Western
epistemology has largely remained confined to mechanistic and materialist paradigms, limiting its capacity to account
for subtle energetic phenomena. Concepts such as qi (气), prāṇa, and biofields, which have long been foundational in
Eastern traditions, remain underexplored within conventional scientific discourse due to the lack of appropriate
methodologies for empirical validation (Wallace, 2007).
The epistemological divide between Western reductionism and Eastern holism has historically impeded scientific
engagement with metaphysical models emphasizing vibrational and field-based explanations of consciousness and
life processes. However, emerging studies in quantum biology and non-local information processing suggest that a
paradigm shift is necessary to accommodate non-materialist perspectives (S. Hameroff & Penrose, 2014). Heim’s
extended dimensional model (X5–X12) provides a theoretical scaffolding that aligns with Eastern notions of an
informational and energetic substrate in which consciousness, subtle energies, and biofields operate as non-local
DAVID LEONG
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Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
38
regulatory forces (Camelo, 2022). This suggests a conceptual bridge through which qi and similar energetic constructs
might be framed, moving through wuji, taiji and taiyi within a scientifically coherent paradigm.
• wuji (无极), Heim’s X9–X12 → The original, undifferentiated state (emptiness, no polarity).
• taiji (太极), Heim’s X7–X8 → The emergence of yin-yang duality and cosmic movement.
• taiyi (太乙), Heim’s X5–X6 → The governing force or deity guiding the evolution of cosmos.
Heim’s multidimensional framework offers a conceptual bridge between modern physics and Eastern metaphysical
traditions, illustrating a structured transition from manifested reality to informational totality.
• X1–X4 correspond to the Desire and Form Realms (欲界 yùjiè, 色界 shìjiè) in Buddhist cosmology, governing
physical spacetime and material interactions. This aligns with classical Newtonian mechanics and observable
phenomena, where deterministic laws shape existence.
• X5–X6 function as regulatory dimensions, mediating the transition from non-material information fields to
structured form. This mirrors the Formless Realm (无色界 wúsèjiè) in Buddhist thought, where samsaric
existence shifts toward higher awareness.
• X7 and beyond represent varying Nirvāṇic states, where all dualities dissolve, and the fundamental nature of
reality is realized as a non-dual, interconnected totality. At this level, qi merges into Dao, and karmic imprints
dissolve into sūnyatā (空性, Emptiness), symbolizing the final transcendence of individuated existence.
Figure 7 presents a synthesized framework integrating Heim’s 12-dimensional spacetime model with the Dao
metaphysical principles and Buddhist cosmology, highlighting their conceptual convergence. It delineates the
structural organization of reality from observable material existence (X1–X4) to higher-order dimensions (X5–X12),
illustrating how energy, information, and consciousness shape the emergence of form and experience. The lower
dimensions (X1–X4) correspond to the Realm of Form (色界, shìjiè) and the Desire Realm (欲界, yùjiè) in Buddhist
cosmology, where physical existence unfolds under deterministic and entropic principles. Newtonian mechanics,
relativistic spacetime, and the linear progression of cause and effect characterize these levels. In Dao, this corresponds
to yin-yang interplay within manifested existence (有, yǒu).The intermediate dimensions (X5–X6) function as
informational regulators, aligning with morphic resonance and energetic blueprints that shape structured reality. This
corresponds to the Formless Realm (无色界, wúsèjiè) in Buddhism, where existence is governed by subtle vibrational
fields rather than direct physicality, and aligns with Daoist qi dynamics as a transitional medium between formless
potential and manifested form.
At the highest dimensions (X7–X12), existence dissolves into a state of symmetry and totality, where temporal and
spatial distinctions collapse into a unified informational continuum. This level aligns with Buddhist dharmadhātu (法
界, the Dharma Realm of Non-Duality) and Dao’s wuji—representing the pre-differentiated, formless state preceding
all existence. Here, alayavijñāna functions as a repository of karmic imprints and energetic potential, governing how
future manifestations arise in lower dimensions.
The diagram visually contextualizes how Heim’s higher-order dimensions resonate with Eastern metaphysical thought,
emphasizing dependent origination (pratītyasamutpāda), the interconnectivity of all phenomena, and the non-dual
nature of ultimate reality.
This synthesis suggests that reality is not solely a material construct but an emergent phenomenon shaped by
vibrational fields, consciousness, and non-local interactions. The exploration of quantum coherence,
bioelectromagnetic fields, and the role of consciousness in quantum measurement further challenges the classical
assumption that reality is exclusively governed by energy and matter. If consciousness functions as a transductive
mechanism, interacting with informational fields (Curtis & Hurtak, 2004) as proposed in Buddhist Yogācāra theories,
then understanding qi and subtle energetic structures necessitates a paradigm shift beyond materialist constraints.
Future interdisciplinary research must overcome methodological limitations historically hindering the scientific
recognition of subtle energy phenomena. Developing a universal energetic framework requires integrating empirical
validation with phenomenological insight fostering new models that bridge quantum physics, consciousness studies,
and Eastern metaphysics.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
39
Figure 7: Mapping the Intersections of Heim’s 12-Dimensional Model, Dao Metaphysics, and Buddhist Cosmology
Future Research Directions
The unification of Western physics and Eastern metaphysics presents significant implications for future research,
particularly in quantum biology, consciousness studies, and energy healing. The recognition of non-locality in
quantum systems and its potential correlation with Buddhist-dependent origination (pratītyasamutpāda) suggests that
biological and cognitive processes might be governed by deeper informational dynamics than currently understood.
One possible avenue for further exploration is the role of microtubules as quantum transducers, where Heim’s X5/X6
control fields could serve as an informational interface between consciousness and matter.
Investigating the intersection between quantum entanglement and meditative states could provide empirical
support for the hypothesis that trained consciousness can modulate bioenergetic fields. Studies on brainwave
synchronization, particularly in advanced Buddhist meditation practices such as samādhi and vipassanā, suggest that
consciousness may exhibit coherence effects similar to quantum systems. This raises important questions regarding
whether consciousness can operate as an intentional field that exerts influence beyond the brain's physical structure,
aligning with the non-local informational models proposed in quantum physics and Eastern contemplative traditions.
Furthermore, integrating these insights into biomedical and therapeutic applications could revolutionize
approaches to energy healing. Traditional Chinese Medicine (TCM) and other indigenous healing systems, which
emphasize qi regulation through acupuncture, qigong, and herbal medicine, may benefit from scientific validation by
studying bioelectromagnetic fields, biophoton emissions, and quantum biological effects. If Heim’s higher-order
dimensions indeed encode vibrational imprints that influence biological organization, then understanding how
consciousness interacts with these fields could open new frontiers in medical science, particularly in treating chronic
illnesses and neurological disorders.
Given the far-reaching implications of this interdisciplinary inquiry, future research must prioritize collaboration
across physics, neuroscience, cognitive science, and metaphysical studies. This requires an open epistemological
framework that recognizes the limitations of classical reductionism while incorporating non-materialist models of
consciousness and energy. Establishing a dialogue between quantum physicists, Buddhist contemplative scientists,
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
40
and biofield researchers could yield novel methodologies for studying consciousness, including experimental designs
that measure quantum coherence effects in meditative states or assess the role of information fields in biological self-
organization.
Finally, integrating Western physics and Eastern metaphysics necessitates a paradigm shift that acknowledges
consciousness not merely as an epiphenomenon of neural activity but as an integral component of a universal
informational structure. As scientific paradigms evolve to incorporate quantum cognition and non-local energetic
fields, a unified model that synthesizes the strengths of both traditions may emerge, offering profound insights into
the fundamental nature of reality.
Conclusion
The reinterpretation of Heim’s Unified Field Theory (UFT) alongside the Dao and Buddhist metaphysical frameworks
reveals a profound intersection of scientific and philosophical thought, pointing toward a reality that transcends
classical dualisms. In the West, reductionist paradigms have long attempted to explain reality through materialist
frameworks, segmenting existence into discrete components governed by mechanistic laws. In contrast, Eastern
traditions, particularly the Dao and Buddhism, have emphasized holistic, interdependent models of existence, where
mind, matter, and energy form a continuous field of transformation. This paper has sought to bridge these perspectives,
demonstrating that Heim’s higher-dimensional structures (X5–X12), Buddhist consciousness models, and Dao’s qi
dynamics all point toward a unified field of existence where distinctions between subject and object, form and
formlessness, dissolve.
This insight is best encapsulated in the Buddhist parable of Indra’s Net, from the Avataṃsaka Sūtra
19
(Flower
Garland Sutra). The parable describes a vast cosmic net where each jewel at the nodes reflects all other jewels,
symbolizing the interconnectedness of all phenomena. This mirrors quantum entanglement, where particles remain
instantaneously correlated regardless of spatial separation and aligns with Heim’s postulate that information, rather
than material substance, constitutes the fundamental fabric of reality. Each jewel in Indra’s Net is distinct and
inseparably linked to the whole, and so are all manifestations of consciousness and energy interwoven in a unified
informational continuum. Indra’s Net also finds resonance in contemporary quantum theories of non-locality and
entanglement, where particles remain instantaneously correlated despite spatial separation, suggesting that
information is distributed across the quantum field in a fundamentally interconnected manner. In this way, Indra’s
Net provides a strikingly prescient metaphor for the holographic nature of reality, as discussed in quantum cognition,
informational physics, and Heim’s multidimensional framework.
The Illusion of Separateness: Emptiness and the Non-Dual Field
One of the key takeaways from this synthesis is the dissolution of inherent separateness. In Buddhist philosophy,
particularly in the Madhyamaka school founded by Nāgārjuna, reality is described as śūnyatā—not in the sense of
nothingness, but as the absence of intrinsic, independent existence. Everything arises through pratītyasamutpāda,
meaning that all phenomena exist only in relation to other conditions. The Prajñāpāramitā Sūtras expound this
principle through the famous refrain: “Form is emptiness, emptiness is form” (色即是空，空即是色). This
paradoxical statement reflects the non-duality of existence, which resonates with Heim’s assertion that at the highest
dimensional levels, all distinctions between form and formlessness vanish.
Similarly, Dao describes wuji as the undifferentiated state before the emergence of taiji, the dynamic interplay of
yin and yang. In Heim’s physics, this is mirrored in the transition from X12 (the ultimate informational substrate) to
the structured energy controllers at X5–X6, shaping the material realm in X1–X4. Qi flows dynamically between yin
and yang to sustain life. Heim’s model suggests that informational energy fields mediate between pure information
and physical instantiation. Therefore, the apparent duality between form and formlessness is a perceptual illusion—
one that is dispelled through deeper contemplative insight or, in the scientific domain, through a more integrated
physics.
Consciousness as an Informational Field: From Buddhist Meditation to Quantum Mind
A crucial dimension of this discussion concerns the nature of consciousness. As discussed in this paper, Heim’s higher-
order informational storage fields (X7–X12) bear a striking resemblance to Buddhist Yogācāra philosophy, which
proposes an eightfold model of consciousness, where the ālaya-vijñāna serves as a repository of vibrational imprints,
shaping karmic tendencies and life trajectories, which regulate materialization processes in the lower dimensions. The
Śūraṅgama Sūtra offers a profound metaphor to illustrate the nature of consciousness: the mind is likened to a vast
ocean, with thoughts manifesting as waves upon its surface. This analogy distinguishes between mental activity's ever-
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
41
changing, transient aspects and the deeper, unperturbed essence of awareness. The ocean’s surface is subject to
external disturbances—waves forming, cresting, and dissipating in response to external forces—so too does the mind
generate thoughts, emotions, and perceptions in response to sensory input and conditioned experience. These
fluctuations, however, are impermanent, leaving no lasting imprint on the fundamental nature of consciousness itself.
Beneath this surface turbulence, the ocean's depths remain undisturbed, embodying stillness and continuity. This
deeper dimension corresponds to the ālaya-vijñāna in Buddhist Yogācāra thought, which serves as a repository of
karmic imprints and latent tendencies yet remains beyond the immediate grasp of discursive cognition. While the
waves on the surface may seem separate, they are fundamentally composed of the same water that constitutes the
ocean’s depths, emphasizing the non-duality of movement and stillness, form and emptiness.
In this framework, the momentary turbulence of thoughts—shaped by desires, attachments, and habitual
tendencies—can be understood as maya (幻, illusion), an ephemeral appearance that lacks inherent existence. The
ripples on the ocean’s surface do not alter the nature of the water beneath; similarly, the fluctuations of thought do not
ultimately define the true nature of the mind. The Diamond Sūtra (金剛經) reinforces this perspective by asserting
that all conditioned phenomena are akin to illusions, dreams, and reflections, fleeting and insubstantial in their essence.
However, the ripples at the surface can be observed, analyzed, and mathematically structured, providing insights into
the dynamics of change. In the Dao metaphysics, these fluctuations can be encoded using the binary structure of yin
and yang lines, which, when stacked into hexagrams, form the fundamental structure of the Yijing (易经, Book of
Changes). The Yijing is a computational system for understanding the transformation patterns within the material and
terrestrial realm, corresponding to Heim’s lower-dimensional reality (X1 to X4). Unseen forces shape the waveforms
on the ocean surface; the configurations of yin and yang lines in a hexagram reveal a given moment's underlying
energetic currents and potentialities. The Yijing thus provides a structured means of interpreting how conditions evolve,
offering a probabilistic understanding of emergent phenomena within the spacetime continuum.
Furthermore, this analogy aligns with contemporary theories in neuroscience and quantum cognition, which
propose that while cognitive processes exhibit dynamic fluctuations at the level of neural activity, an underlying
coherence and order exists within the broader informational field of consciousness (Wallace, 2018). Heim’s
dimensional framework further supports this understanding by positing that lower-dimensional fluctuations (X1–X4)
are regulated by higher-dimensional informational fields (X5–X6), which maintain structural coherence akin to the
ocean’s profound stillness beneath its surface disturbances.
Ultimately, the Śūraṅgama Sūtra’s analogy invites a deeper contemplation of the nature of reality, suggesting that
what is perceived as chaos and fluctuation in ordinary cognition is, in fact, part of a greater, unchanging continuum of
awareness. The Yijing provides a methodology for observing and navigating these surface-level fluctuations within
the terrestrial plane, while Buddhist teachings direct attention beyond these transient patterns to the deeper, non-dual
reality. Liberation in Buddhist thought, therefore, is not achieved by controlling the waves but by recognizing the
stillness that pervades all motion (mindstream), dissolving identification with transient phenomena, and realizing the
fundamental unity of all existence through meditation.
In this framework, meditation can be understood as the process of accessing deeper informational layers of
consciousness, refining the “antenna” of awareness to receive subtler energetic signals. The Dhyāna (禪, chan/zen)
traditions of Buddhism emphasize precisely this point—that by quieting the mind, one can directly experience the
non-dual field of reality.
From a scientific perspective, theories like Orchestrated Objective Reduction (Orch-OR) propose that
consciousness arises from quantum coherence in microtubules, positioning the brain not as an isolated computational
processor but as a transducer of an external informational field. This aligns with Heim’s postulation that X5–X6
mediate consciousness and that cognitive processes extend beyond classical neurology into higher-dimensional
informational substrates. If this view is correct, then both Buddhist and quantum perspectives converge on the notion
that consciousness is not confined to the brain but is part of a greater non-local field.
Karmic Fields and the Quantum Nature of Samsara
A deeper implication of this model is the re-examination of karma through the lens of quantum theory. The Buddhist
notion of karma, often misunderstood as deterministic fate, refers to an intricate cause-and-effect system operating
across multiple lifetimes and shaped by intentional actions. Heim’s control fields (X5/X6) offer a compelling analogue,
as they mediate between stored information in X7–X12 and its manifestation in the lower dimensions, much like how
karmic imprints in ālaya-vijñāna give rise to life conditions. The Buddhist parable of the mustard seed in the Saṃyutta
Nikāya can further illustrate this. A woman named Kisa Gotami, grieving the loss of her child, was told by the Buddha
to bring a mustard seed from a household untouched by death. Unable to find such a place, she realized the universality
of impermanence. In the quantum framework, impermanence is reflected in the probabilistic nature of existence—just
DAVID LEONG
__________________
Corresponding Author: Dr David Leong, PhD, david.leong@canberra.edu.au, davidskleong@gmail.com
42
as no particle has a fixed state until observed, no life condition is absolute but is instead the result of fluctuating
interdependent processes.
Final Reflection: The Unbroken Whole
Finally, this inquiry leads us back to the realization that all distinctions—between matter and mind, self and cosmos,
form and emptiness—are relative constructs. Whether through Heim’s physics, quantum mechanics, or Eastern
metaphysics, the highest dimension of reality appears as an unbroken whole, where energy, information, and
consciousness merge into an undifferentiated field. This reinterpretation of Heim’s 12 multidimensional universe
extends their explanatory scope beyond mathematical physics, incorporating insights from Eastern metaphysical
traditions, consciousness studies, and quantum information theory. While Heim originally formulated these
dimensions as part of a unified field approach to physics, the author's reinterpretation explores their broader
implications, particularly in relation to informational structuring, bioenergetics, and mind-matter interaction.
This synthesis of Heim’s multidimensional framework with Eastern metaphysical traditions ultimately points to a
profound convergence: the dissolution of all conceptual separations within a unified field of existence. Quantum
physics challenges classical dualisms by demonstrating the inseparability of observer and observed, and as Buddhist
and the Dao traditions emphasize the interdependent nature of all phenomena, Heim’s higher-order dimensions
suggest that at the deepest level of reality, distinctions such as space and time, energy and matter, self and other are
illusory. This reinterpretation of Heim’s 12-dimensional universe offers a bridge between scientific inquiry and
spiritual wisdom, extending beyond its original formulation in mathematical physics to encompass consciousness
studies, bioenergetics, and the structuring of information within a holistic framework. In this view, reality is neither
an isolated physical construct nor an abstract metaphysical principle but a dynamic interplay of informational
coherence, vibrational resonance, and emergent form.
This perspective aligns with the metaphor presented in the Vimalakīrti Nirdeśa Sūtra, where a single lamp may
ignite countless others without diminishing its brightness. The informational field that underlies existence does not
fragment when perceived in individual instances; instead, it remains a seamless continuum, much like the quantum
vacuum that permeates all space or the Dao that gives rise to the Ten Thousand Things (万物, wànwù). At the highest
dimensions, Heim’s framework suggests that all differentiation collapses into a formless unity—what Dao describes
as wuji, Buddhism as Dharmadhātu (法界), and what physics may yet come to understand as the fundamental
informational substrate of the cosmos. In this convergence of East and West, science and spirituality, the dissolution
of duality gives rise to a singular, unified vision of existence that acknowledges both the structured and unstructured,
the manifest and unmanifest, the form and emptiness as co-emergent aspects of reality itself.
Conflicts of Interest
The author declares that there is no conflicts of interest in this work.
BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
__________________
Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
43
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BRIDGING EAST AND WEST:
A COMPARATIVE STUDY OF HEIM’S 12 MULTIDIMENSIONAL UNIVERSE
THROUGH THE LENS OF DAO AND BUDDHISM
ON CONSCIOUSNESS AND REALITY.
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Corresponding Author: Dr David Leong, Ph D, david.leong@canberra.edu.au, davidskleong@gmail.com
49
Dr David Leong, PhD
University of Canberra
Mobile: +6591082810
Email: david.leong@canberra.edu.au, davidskleong@gmail.com
David Leong, PhD, is an entrepreneurship theorist with over twenty-five years of practical
experience as a serial entrepreneur. His entrepreneurial journey commenced shortly after obtaining
his Bachelor of Business Administration degree from the National University of Singapore in 1994.
Dr Leong has been the driving force behind the inception of no fewer than fifteen ventures,
traversing sectors that include corporate finance, consultancy in business and marketing, technology
solutions, asset management, and human resources.
Acknowledged as an authoritative figure and thought leader in the business domain, Dr Leong's
expertise is frequently solicited by local media outlets like The Straits Times, Business Times,
Lianhe Zaobao, and Channel News Asia, particularly for his insights on economic trends, political
analyses, and human resources developments- https://peopleworldwide.com/images/pdf/2024.pdf
His academic endeavours are focused on the study of entrepreneurship, while he also has a scholarly
interest in the ancient Chinese Yijing (Book of Changes), exploring its intersections with
contemporary scientific fields such as quantum physics.
Dr. Leong is a prolific contributor to academic and professional literature, authoring numerous
articles and book chapters that span his diverse research interests. He has also penned a book titled
“Uncertainty, Timing and Luck on Quantum Terms in Entrepreneurship”, which delves into the
nuanced interplay of chance and strategic decision-making in the entrepreneurial landscape-
https://www.amazon.com/Uncertainty-Timing-Quantum-Terms-Entrepreneurship/dp/1636483534
For a more comprehensive overview of his work and contributions, please refer to
https://peopleworldwide.com/davidleong.html
