What the Eastern mystics are concerned with is a direct experience of reality which transcends not only intellectual thinking but also sensory perception.     In the words of the Upanishads,

What is soundless, touchless, formless, imperishable,

Likewise tasteless, constant, odourless,

Without beginning, without end, higher than the great, stable--

By discerning That, one is liberated from the mouth of death

Knowledge which comes from such an experience is called 'absolute knowledge' by the Buddhists because it does not rely on the discriminations, abstractions and classifications of the intellect which, as we have seen, are always relative and approximate.  It is, so we are told by Buddhists, the direct experience of undifferentiated, undivided, indeterminate 'such-ness'.  Complete apprehension of this suchness is not only the core of Eastern mysticism, but is the central characteristic of all mystical experience.

Rational knowledge and rational activities certainly constitute the major part of scientific research, but are not all there is to it.  The rational part of research would, in fact, be useless if it were not complemented by the intuition that gives scientists new insights and makes them creative.   These insights tend to come suddenly and, characteristically, not when sitting at a desk working out the equations, but when relaxing, in the bath, during a walk in the woods, on the beach, etc.  During these periods of relaxation after concentrated intellectual activity, the intuitive mind seems to take over and can produce the suddeen clarifying insights which give so much joy and delight to scientific research.

    -Fritjof Capra, The Tao of Physics, pg.31

In these statements, Capra is surely describing the MoQ Quality Event ("insight", "joy", "delight")--the perception of Dynamic Quality ("the direct experience of undifferentiated, undivided, indeterminate 'such-ness'").  Although his view is hampered by a dualism that does not distinguish the opposition of [intellectual<-->not intellectual] from the two separate MoQ areas of struggle: [intellectual<-->Dynamic] and [intellectual<-->lower levels], his perception seems to support the idea that  that Dynamic freedom is gained here not only by "escape" from intellectual constraints  but by a simultaneous interaction within social/intellectual ("discriminations, abstractions, and classifications"), but the biological/inorganic ("sensory") as well.
 
 

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