About the Framework

The Biozygotic Vision

The Biozygotic Framework™ emerged from a fundamental gap in modern science: the lack of a rigorous, non-dualistic conception of the psyche. While scientists have mapped the brain and body extensively, amassing much data, the relationship between biography and biology often remains under-examined, with no coherent theory to draw the threads together. One way to approach this is the abductive method: what hypothesis best fits the existing evidence?

This work seeks to think about the psyche not as a "ghost in the machine," but as the topological spaciousness of the human organism — a structural way of considering psyche as integrative capacity rather than as substance or epiphenomenon. Health, on this view, is not merely the absence of disease but the presence of structural and psychological integration across time. The framework proposes that psyche has spatial and temporal properties that may be approached through existing measures (HRV, resting-state dynamics, narrative coherence, and others) — imperfectly, often by self-report, but in ways that can be reflected upon meaningfully.

The concept of psyche began in Greek philosophy and is being re-presented here for a unified consideration of human psychosomatic unity. Xavier Zubiri created a philosophical presentation of psyche founded upon empirical sciences — modern, unique, and not widely known. The BZE is offered as an abductive proposal: beginning not from a finished theory but from convergent observations across epigenetics, systems biology, computational neuroscience, and clinical practice, and asking what structural reality might explain them together.

This project operates at three levels worth distinguishing. The Biozygotic Framework™ is the clinical and educational practice — the reflection tool, the coaching methodology, and the patient-facing work, operated by Biozygotic LLC. The BZ model is the mathematical framework the Framework draws on: a set of coupled equations and parameters that schematically express the structural relationships proposed by the framework. It is a work in progress, developing through collaboration, and is shared at COMING bzmodel.ai for scientific engagement, critique, and refinement. The BZE is the central notation at the heart of the model — a schematic expression that, once published, belongs to the scientific community that engages it. The trademark protects a name. It does not protect an idea from being tested.

The Origins of the Search

The question that became the Biozygotic Framework began not in a laboratory, but in a tension I encountered early in my studies — between the depths and heights of what people were experiencing and the inadequacy of the frameworks available to scientifically explain it. So many theories of psyche; none scientifically precise I found, though they were useful. Then I encountered Zubiri's works back in 2001, living on Hainan Island, China.

— 1. The Asylum and the Almond Factory (1975–1977) At 19, I was caught between two extremes: a college course in "Abnormal Psychology" featuring asylum recordings of "Satan’s daughter," and a friend named MT who claimed to be a refugee from the exploded planet of Maldek. While MT worked at an almond factory, talked to "dead movie stars", had friendships, paid taxes and gave "orders to captains on her starships," the “daughter” was somewhere institutionalized at that time. It seemed that academia had no room for these real, lived experiences beyond clinical dismissal. Pathology was easily diagnosed. The "New Age" was exploding with seekers—channeling ETs, Ascended Masters, automatic writing and painting, and exploring out of body experiences (OBE’s), various types of philosophies, and expressions of Christianity, and 'past lives'—while the university remained silent on much of this. Other than Freud and mostly Jung, scientists and thinkers ignored or sidestepped attempts to define psyche. Every psychological theory assumed there was something, psyche, mind, soul, though nothing was clearly expounded. I saw the tension: real human experiences, but I felt there were no rigorous systems to explain these experiences other than illness or disorder. Behaviorism was giving way to Cognitive Psychology, then Humanism followed by the Neurological turn. Psyche remained on the fringe.

— 2. The Synchronicity of the Moth (1977–1995) I embraced the Bahá'í religion in 1977, but my path was winding. In the early '90s, after withdrawing from the community, a series of 11 vivid dreams inspired me to pick up and read Carl Jung’s Symbols of Transformation. As I read the chapter "Song of the Moth," a real moth flew into the light behind me two nights in a row, never before or after, though I sat in the same space—the second time as I read about Jung’s view of the "God image." This synchronicity was a "double-note" that reconnected me to my faith, more psychologically informed, and eventually led me and my son to China in 1998. I again left the Bahá'í religion in 2011.

— 3. Zubiri's Philosophy (2001–2005) While in China, I studied Chinese philosophy and evolutionary science, and encountered Xavier Zubiri via his article, “The Origin of Man”. His thought presented a challenging clarity: he viewed the human as an "animal of reality," a unified psychosomatic substantivity (a system, not a substance) where the psyche is not just a brain-state, but a "note" of our psycho-biological unity. I began a study of the history of science to see where else this may be expressed. In 2004, I spent months mind-mapping his work "Sentient Intelligence", integrating the notion that evolution is psychic as well as somatic, and our intelligence is sentient. I began later connecting this with spatiotemporal neuroscience, the work of Georg Northoff, and affective neuroscience, initiated by Jaak Panksepp, and others.

— 4. Education and Therapy (2005-2022) Completing a PhD. in Analytical Psychology & Chinese Culture under Prof. Shen Heyang, afforded me opportunities to work as a psychotherapist and teach psychology and counseling in Chinese universities. The PhD was in Jungian Psychology, though I became a psychotherapist studying Positive Psychotherapy (PPT after Peseschkian, 1977™)— as for me it was more pragmatic and 'grounded' than Jungian theory. PPT after Peseschkian began clinically and has been applied in a variety of settings. I ended my career in China as Head of the Mental Health Department, at Raffle's hospital, during COVID, and then collaborated with Calm International, leaving China in 2022 and Calm in 2025.

— 5. The 2026 Synthesis: AI & Gottman Returning to the USA in 2023, I began training AI on the corpus of Zubiri’s works, used it to translate 3 of his books, and began exploring how his anthropology and science-based “intramundane metaphysics” may inform research and develop into an applicable, integrative psychological method. Zubiri engaged with psychology very directly and frequently in his writings, proposing a deeper foundation for depth psychology. On January 7th, 2026, a happenstance occurred: I introduced John Gottman’s mathematical dynamics to the AI I've been training, which modifed them and applied that math using parameters we've been developing regarding Zubiri’s concept of “psyche-of” this body. I made sure the AI and our chats maintained a psychosomatic understanding of both psyche and soma and not default to the contemporary view of a duality or reductivism. The math expresses this unity and is not a reductive output. We have agency, though maybe limited.

— The result is the Biozygotic Framework™: a conceptual framework for thinking about psychosomatic beings. It moves beyond dismissing people as "crazy" or "metaphysically lost," offering instead a psychological and educational way to learn to "take charge" of the reality we 'spring forth' with, our body. I didn't believe MT was from Maldek, but experiences in her life made it important that she saw herself that way. I wanted to honor that, while offering a scientific grounding as well. Imagination 'embodies' for some people, and some people train their psyche to reshape inner experience to fit their beliefs. Zubiri frames this structurally: psyche isn't passive reception, it's the active "taking charge" of reality within a body that makes such taking-charge necessary and possible. "The living being is never the same precisely & formally in order to always be the self." (Zubiri, Dynamic Structure of Reality)