Candidate Higgs boson event from collisions in 2012 between protons in the ATLAS detector on the LHC. Image: ATLAS/CERN [1]
Dionysius the Areopagite
Mystical Theology
Chapter I
These things thou must not disclose to any of the uninitiated, by whom I mean those who cling to the objects of human thought, and imagine there is no super-essential reality beyond; and fancy that they know by human understanding Him that has made Darkness His secret place. And, if the Divine Initiation is beyond such men as these, what can be said of others yet more incapable thereof, who describe the Transcendent Cause of all things by qualities drawn from the lowest order of being, while they deny that it is in any way superior to the various ungodly delusions which they fondly invent in ignorance of this truth? [2,3,4]
References
[1] CERN 2015. ATLAS and CMS experiments shed light on Higgs properties. Internet resource at http://goo.gl/DSznjP, retrieved 27 March 2016.
[2] Stanford University, Pseudo-Dionysius the Areopagite, First published Mon Sep 6, 2004; substantive revision Wed Dec 31, 2014. “Ch. 1: Introduction, and allegory of Moses’ ascent up Mt. Sinai.” Internet resource at http://plato.stanford.edu/entries/pseudo-dionysius-areopagite/#MysThe, retrieved 27 March 2016.
[3] Pseudo-Dionysius Areopagita. Uber die mystische Theologie und Briefe, Stuttgart: Hiersemann, 1994. Translation, internet resource at Prof. Dr. William J. Hoye, http://www.hoye.de/theo/denistxt.pdf, retrieved 27 March 2016.
[4] Rolt, C.E. 2000. Dionysius the Areopagite: On the Divine Names and the Mystical Theology. Internet resource at http://bit.ly/1SowRZV, retrieved 27 March 2016.
Connecting quantum physics with classical physics in 5th-6th AD:
“But in this world of Being the particular and the universal aspect of things must be mutually distinguished. Otherwise there could, on the one hand, be no things, and on the other, no bond of unity between them. Hence, when the Super-Essence overflows in the act of creation, It runs, as it were, into the two main streams of Universal and Particular Being. Neither of these two streams has any independent or concrete existence. Taken separately, they are mere potentialities: two separate aspects, as it were, of the creative impulse, implying an eternal possibility of creation and an eternal tendency towards it, and yet not in themselves creative because not in themselves, strictly speaking, existent.” [4:8]