"In the Germany of the l920s, the Weimar Republic, both orga­nismic biology and Gestalt psychology were part of a larger intellectual trend that saw itself as a protest movement against the increasing fragmentation and alienation of human nature. The entire Weimar culture was characterized by an antimechanistic outlook, a "hunger for wholeness". Organismic biology, Gestalt psychology, ecology, and, later on, general systems theory all grew out of this holistic zeitgeist."

“What we need, then, is a new 'paradigm' - a new vision of reality; a fundamental change in our thoughts, perceptions, and values. The beginnings of this change, of the shift from the mechanistic to the holistic conception of reality, are already visible in all fields and are likely to dominate the present decade. The various manifestations and implications of this 'paradigm shift' are the subject of this book. The sixties and seventies have generated a whole series of social movements that all seem to go in the same direction, emphasizing different aspects of the new vision of reality. So far, most of these movements still operate separately and have not yet recognized how their intentions interrelate. The purpose of this book is to provide a coherent conceptual framework that will help them recognize the communality of their aims. Once this happens, we can expect the various movements to flow together and form a powerful force for social change. The gravity and global extent of our current crisis indicate that this change is likely to result in a transformation of unprecedented dimensions, a turning point for the planet as a whole.”

“With the subsequent strong support from cybernetics, the concepts of systems thinking and systems theory became integral parts of the established scientific language, and led to numerous new methodologies and applications -- systems engineering, systems analysis, systems dynamics, and so on.”

“In 1929, Heisenberg spent some time in India as the guest of the celebrated Indian poet Rabindranath Tagore, with whom he had long conversations about science and Indian philosophy. This introduction to Indian thought brought Heisenberg great comfort, he told me. He began to see that the recognition of relativity, interconnectedness, and impermanence as fundamental aspects of physical reality, which had been so difficult for himself and his fellow physicists, was the very basis of the Indian spiritual traditions. “After these conversations with Tagore,” he said, “some of the ideas that had seemed so crazy suddenly made much more sense. That was a great help for me.”

“At the subatomic level, matter does not exist with certainty at definite places, but rather shows "tendencies to exist," and atomic events do not occur with certainty at definite times and in definite ways, but rather show "tendencies to occur.”

“As Eastern thought has begun to interest a significant number of people, and meditation is no longer viewed with ridicule or suspicion, mysticism is being taken seriously even within the scientific community An increasing number of scientists are aware that mystical thought provides a consistent and relevant philosophical back ground to the theories of Contemporary science, a conception of the world in which the scientific discoveries of men and women can be in perfect harmony with their SpirItual aims and religious beliefs.”

“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.”