The fact that modern physics, the manifestation of an extreme specialization of the rational mind, is now making contact with mysticism, the essence of religion and manifestation of an extreme specialization of the intuitive mind, shows very beautifully the unity and complementary nature of the rational and intuitive modes of consciousness; of the yang and the yin.

The mathematical framework of quantum theory has passed countless successful tests and is now universally accepted as a consistent and accurate description of all atomic phenomena. The verbal interpretation, on the other hand - i.e., the metaphysics of quantum theory - is on far less solid ground. In fact, in more than forty years physicists have not been able to provide a clear metaphysical model.

A page from a journal of modern experimental physics will be as mysterious to the uninitiated as a Tibetan mandala. Both are records of enquiries into the nature of the universe.

In modern physics, the universe is experienced as a dynamic inseparable whole which always includes the observer in an essential way.

When carbon (C), Oxygen (o) and hydrogen (H) atoms bond in a certain way to form sugar, the resulting compound has a sweet taste. The sweetness resides neither in the C, nor in the O, nor in the H; it resides in the pattern that emerges from their interaction. It is an emergent property. Moreover, strictly speaking, is not a property of the chemical bonds. It is a sensory experience that arises when the sugar molecules interact with the chemistry of our taste buds, which in turns causes a set of neurons to fire in a certain way. The experience of sweetness emerges from that neural activity.

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.

In ordinary life, we are not aware of the unity of all things, but divide the world into separate objects and events. This division is useful and necessary to cope with our everyday environment, but it is not a fundamental feature of reality. It is an abstraction devised by our discriminating and categorising intellect. To believe that our abstract concepts of separate 'things' and 'events' are realities of nature is an illusion.