The Eastern religious philosophies are concerned with timeless mystical knowledge which lies beyond reasoning and cannot be adequately expressed in words. The relation of this knowledge to modern physics is but one of its many aspects and, like all the others, it cannot be demonstrated conclusively but has to be experienced in a direct intuitive way. What I hope to have achieved, to some extent, therefore, is not a rigorous demonstra- tion, but rather to have given the reader an opportunity to relive, every now and then, an experience which has become for me a source of continuing joy and inspiration; that the principal theories and models of modern physics lead to a view of the world which is internally consistent and in perfect harmony with the views of Eastern mysticism. For those who have experienced this harmony, the sig- nificance of the parallels between the world views of physicists and mystics is beyond any doubt. The interesting question, then, is not whether these parallels exist, but why; and, further- more, what their existence implies. In trying to understand the mystery of Life, man has followed many different approaches. Among them, there are the ways of the scientist and mystic, but there are many more; the ways of poets, children, clowns, shamans, to name but a few. These ways have resulted in different descriptions of the world, both verbal and non-verbal, which emphasize different aspects. All are valid and useful in the context in which they arose. All of them, however, are only descriptions, or representations, of reality and are therefore limited. None can give a complete picture of the world. The mechanistic world view of classical physics is useful for

the description of the kind of physical phenomena we en- counter in our everyday life and thus appropriate for dealing with our daily environment, and it has also proved extremely successful as a basis for technology. It is inadequate, however, for the description of physical phenomena in the submicro- scopic realm. Opposed to the mechanistic conception of the world is the view of the mystics which may be epitomized by the word ‘organic’, as it regards all phenomena in the universe as integral parts of an inseparable harmonious whole. This world view emerges in the mystical traditions from meditative states of consciousness. In their description of the world, the mystics use concepts which are derived from these non- ordinary experiences and are, in general, inappropriate for a scientific description of macroscopic phenomena. The organic world view is not advantageous for constructing machines, nor for coping with the technical problems in an overpopulated world. In everyday life, then, both the mechanistic and the organic views of the universe are valid and useful; the one for science and technology, the other for a balanced and fulfilled spiritual life. Beyond the dimensions of our everyday environment, however, the mechanistic concepts lose their validity and have to be replaced by organic concepts which are very similar to those used by the mystics. This is the essential experience of modern physics which has been the subject of our discussion. Physics in the twentieth century has shown that the concepts of the organic world view, although of little value for science and technology on the human scale, become extremely useful at the atomic and subatomic level. The organic view, therefore, seems to be more fundamental than the mechanistic. Classical physics, which is based on the latter, can be derived from quantum theory, which implies the former, whereas the reverse is not possible. This seems to give a first indication why we might expect the world views of modern physics and Eastern mysticism to be similar. Both emerge when man enquires into the essential nature of things- into the deeper realms of matter in physics; into the deeper realms of consciousness in mysticism -when he discovers a different reality behind the superficial mechanistic appearance of everyday life.

The parallels between the views of physicists and mystics

become even more plausible when we recall the other similarities which exist in spite of their different approaches. To begin with, their method is thoroughly empirical. Physicists derive their knowledge from experiments; mystics from meditative insights. Both are observations, and in both fields these observations are acknowledged as the only source of knowledge. The object of observation is of course very different in the two cases. The mystic looks within and explores his or her consciousness at its various levels, which include the body as the physical manifestation of the mind. The experience of one’s body is, in fact, emphasized in many Eastern traditions and is often seen as the key to the mystical experience of the world. When we are healthy, we do not feel any separate parts in our body but are aware of it as an integrated whole, and this awareness generates a feeling of well-being and happiness. In a similar way, the mystic is aware of the wholeness of the entire cosmos which is experienced as an extension of the body. In the words of Lama Covinda, To the enlightened man . . . whose consciousness embraces the universe, to him the universe becomes his ‘body’, while his physical body becomes a manifestation of the Universal Mind, his inner vision an expression of the highest reality, and his speech an expression of eternal truth and mantric power.’ In contrast to the mystic, the physicist begins his enquiry into the essential nature of things by studying the material world. Penetrating into ever deeper realms of matter, he has become aware of the essential unity of all things and events. More than that, he has also learnt that he himself and his consciousness are an integral part of this unity. Thus the mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within. A further similarity between the ways of the physicist and mystic is the fact that their observations take place in realms which are inaccessible to the ordinary senses. In modern physics,

these are the realms of the atomic and subatomic world; in mysticism they are non-ordinary states of consciousness in which the sense world is transcended. Mystics often talk about experiencing higher dimensions in which impressions of different centres of consciousness are integrated into a harmonious whole. A similar situation exists in modern physics where a four-dimensional ‘space-time’ formalism has been developed which unifies concepts and observations belonging to different categories in the ordinary three-dimensional world. In both fields, the multi-dimensional experiences transcend the sensory world and are therefore almost impossible to express in ordinary language. We see that the ways of the modern physicist and the Eastern mystic, which seem at first totally unrelated, have, in fact, much in common. It should not be too surprising, there- fore, that there are striking parallels in their descriptions of the world. Once these parallels between Western science and Eastern mysticism are accepted, a number of questions will arise concerning their implications. Is modern science, with all its sophisticated machinery, merely rediscovering ancient wisdom, known to the Eastern sages for thousands of years? Should physicists, therefore, abandon the scientific method and begin to meditate? Or can there be a mutual influence between science and mysticism; perhaps even a synthesis? I think all these questions have to be answered in the negative. I see science and mysticism as two complementary manifestations of the human mind; of its rational and intuitive faculties. The modern physicist experiences the world through an extreme specialization of the rational mind; the mystic through an extreme specialization of the intuitive mind. The two approaches are entirely different and involve far more than a certain view of the physical world. However, they are com- plementary, as we have learned to say in physics. Neither is comprehended in the other, nor can either of them be reduced to the other, but both of them are necessary, supplementing one another for a fuller understanding of the world. To para- phrase an old Chinese saying, mystics understand the roots of the Tao but not its branches; scientists understand its branches but not its roots. Sciencedoes not need mysticism and mysticism does not need science; but man needs both. Mystical experi-

ence is necessary to understand the deepest nature of things, and science is essential for modern life. What we need, there- ,fore, is not a synthesis but a dynamic interplay between mystical intuition and scientific analysis. So far, this has not been achieved in our society. At present, our attitude is too yang-to use again Chinese phraseology- too rational, male and aggressive. Scientists themselves are a typical example. Although their theories are leading to a world view which is similar to that of the mystics, it is striking how littlethis hasaffected theattitudesof most scientists. In mysticism, knowledge cannot be separated from a certain way of life which becomes its living manifestation. To acquire mystical knowledge means to undergo a transformation; one could even say that the knowledge is the transformation. Scientific knowledge, on the other hand, can often stay abstract and theoretical. Thus most of today’s physicists do not seem to realize the philosophical, cultural and spiritual implications of their theories. Many of them actively support a society which is still based on the mechanistic, fragmented world view, without seeing that science points beyond such a view, towards a oneness of the universe which includes not only our natural environment but also our fellow human beings. I believe that the world view implied by modern physics is inconsistent with our present society, which does not reflect the harmonious interrelatedness we observe in nature. To achieve such a state of dynamic balance, a radically different social and economic structure will be needed: a cultural revolution in the true sense of the word. The survival of our whole civilization may depend on whether we can bring about such a change. It will depend, ultimately, on our ability to adopt some of the yin attitudes of Eastern mysticism; to experience the wholeness of nature and the art of living with it in harmony.