Psychology All The Way Down1

Ulrich Mohrhoff
Sri Aurobindo International Centre of Education Pondicherry !"!!# India u$%&auro%ail'net www'This(uantu%World'co% (uantu% %echanics) the funda%ental theoretical fra%ewor* of conte%+orary +hysics) su++orts the following clai%, by entering into s+atial relations with itself) -rah%an creates both s+ace .the totality of e/isting s+atial relations0 and %atter .the corres+onding a++arent %ultitude of relata0' The +sychological +rocesses by which -rah%an enters into s+atial relations with itself are discussed by ta*ing a tour of a descending series of su+ra+hysical worlds'

1et %e begin by re%inding us all that it would be +resu%+tuous to assu%e that our %inds or brains can *now what the world really is or who we really are' We tell each other stories' 2ntological stories co%e in two basic 3arieties) s+iritual and %aterialistic' The %aterialistic 3ariety ty+ically attributes ulti%ate reality to ulti%ate building bloc*s' It e/+lains things fro% the botto% u+) either by aggregation or by attributing +hysical +ro+erties to the +oints of s+aceti%e' 4All else su+er3enes on that)5 as a well6*nown +hiloso+her +ut it .1ewis) 178 0' In this sort of story consciousness) free will) 9uality) and 3alue +lay at best %inor +arts' E3olution has no goal) life no real +ur+ose' The +altry range of achie3e%ents offered to us by this story is not worth %entioning' Stories can dishearten as well as ins+ire' This one is downright de+ressing' The s+iritual story .at any rate) the 3ersion I li*e best0 goes li*e this, Ulti%ate reality is ineffable' :ollowing a great tradition) I call it brahman) but if you +refer any other na%e) be %y guest' While we ha3e no words to describe what brahman is in or by itself) we can say so%ething about how it relates to the world' It relates to it in three ways, as the substance that constitutes it .sat0) as the consciousness that contains it .chit0) and as so%ething;sub$ecti3ely s+ea*ing) an infinite delight) ob$ecti3ely s+ea*ing) an infinite 9uality;that throws itself into finite for%s and %o3e%ents .ānanda0' This story e/+lains fro% the to+ down' Instead of +roceeding fro% a +re6e/istent %ulti+licity of building bloc*s or s+aceti%e +oints) it +roceeds fro% the 2ne Ulti%ate <eality and tells us how this differentiates itself) enters into relations with itself) +resents itself to itself under a %ultitude of as+ects' Consciousness) free will) 9uality) and 3alue all ha3e their roots in what is ulti%ately real' At the roots of our consciousness is chit) at the roots of 9uality and 3alue is ānanda) at the roots of our free will is the infinite +ower by which chit creates its content) sat creates its for%s) and ānanda e/+resses itself' =i3en an infinite and o%ni+otent 9uality and delight as the creati3e +rinci+le) there can be %any differently constituted worlds;%any ways of e/+ressing and e/+eriencing this 9uality and
1

Presented at the International Conference on Indian Psychology) >oga) and Consciousness) Pondicherry) Dece%ber 1!?1@) #!!A' 1

4To restrict 9uantu% %echanics to be e/clusi3ely about +iddling laboratory o+erations is to betray the great enter+rise'5 Unsur+risingly) +hysicists soon began to search for %ore res+ectable ways of thin*ing about %easure%ents' So%e called the% 4obser3ations5 and s+o*e of 4the essential role +layed by the consciousness of the obser3er5 .the %a$ority.Mohrhoff) #!!A) #!!"0' At +resent it is di3ided into three factions' The first.if anything0 9uantu% %echanics is trying to tell us about the nature of Gature' The second ad3ocates agnosticis%' It asserts that we cannot describe the 9uantu% world as it is by itself' Its features are fore3er beyond our *en' All we can usefully tal* about is the statistical correlations between %easure%ent outco%es' The third insists that there %ust be a way of tal*ing about the 9uantu% world as it is by itself) inde+endent of %easure%ents' This faction is s+lit into nu%erous sects) each declaring to see the light) the ulti%ate light' =o to any conference on 9uantu% foundations) and you will find their +riests +itted in holy war' To %y way of thin*ing) the agnostics and the +riests both ha3e a +oint and both are wrong' The agnostics ha3e a +oint in that nothing of rele3ance can be said without reference to %easure%ents' They are wrong in their belief that the features of the 9uantu% world are beyond our *en' The +riests ha3e a +oint in that it is indeed +ossible to describe the features of the 9uantu% world' They are wrong in their belief that these features can be described without reference to %easure%ents' To understand the essential role +layed by %easure%ents) ta*e a loo* at these cloudli*e i%ages' Each re+resents the fuCCy +osition of the electron relati3e to the nucleus in a +articular state of ato%ic hydrogen' Geither the electron nor the nucleus .Sri Aurobindo) 178D) ++' A1!?10' The range of +ossible achie3e%ents offered to us by this story is infinite' Bow does this story s9uare with what %any +eo+le still loo* to as the su+re%e authority) +hysical scienceE >ou %ay ha3e heard clai%s to the effect that the so6called 4new +hysics5 su++orts a %ystical world 3iew' These clai%s are generally %ade for the wrong reasons' The %athe%atical for%alis% of conte%+orary +hysics) 9uantu% %echanics) is a +robability algorith%' It assigns +robabilities to the +ossible outco%es of %easure%ents that %ay be %ade) on the basis of the outco%es of %easure%ents that ha3e been %ade' ThatFs all there is to it' Bow does this su++ort a %ystical world 3iewE Gotice the *ey role +layed by %easure%ents' The in3ariable reference to 4%easure%ent5 in standard a/io%atiCations of 9uantu% %echanics was fa%ously criticiCed by Hohn -ell .delight in self6relations' The +hysical world is one a%ong %any) yet it is s+ecial' In the +hysical world) sachchidānanda is +laying Boudini .Bigbee) 177 0) i%+risoning and enchaining itself as co%+letely as di3inely +ossible) challenging itself to esca+e) to re6disco3er itself) to realiCe its +owers against for%idable odds) in what a++ears to be a huge inert inconscient %ass go3erned by %echanical forces and rando% e3ents) but what is really the foundation of greatest stability and concreteness for a +rogressi3e self6realiCation that %ay go on for e3er .a single +roton0 is shown' All you see is a fuCCy +osition' 2r rather) all you see is a cloud of 3arying density) which is rotationally sy%%etric about the 3ertical a/is' Bow does this cloud re+resent a fuCCy +ositionE It re+resents it as a continuous +robability distribution' I%agine any s%all region so%ewhere inside the # .1ondon and -auer) 178@0' That was the birth of this red herring' The +hysics co%%unity as a whole is yet to co%e to ter%s with the i%+ortance of %easure%ents .177!0.shows scant interest in what .

%athe%atically rigorous and +hiloso+hically sound0 way to describe a fuCCy 3ariable is to assign +robabilities to the +ossible outco%es of %easure%ents' Gow i%agine that this %easure%ent is actually %ade' It is an ele%entary %easure%ent) in the sense that it answers a single yesIno 9uestion.cloud) li*e that little bo/ in the first cloud' If you integrate the density of the cloud o3er this region) you get the +robability of finding the electron inside if the a++ro+riate %easure%ent is %ade' This illustrates that the +ro+er . is the electron inside that regionE -efore the %easure%ent) the electron is neither inside nor outside) for if it were inside) the +robability of finding it outside would be Cero) as would the density of the cloud outside) and if it were outside) the +robability of finding it inside would be Cero) as would the density of the cloud inside' After the %easure%ent) the electron is either inside or outside' In other words) the %easure%ent has changed the state of affairs' Bence if we want to describe a fuCCy state of affairs as it is) without %essing with it) we %ust describe it counterfactually) by assigning +robabilities to the +ossible outco%es of unperformed %easure%ents' I trust you begin to see why %easure%ents +lay an essential role in conte%+orary +hysics' 1etFs +ursue this further' -efore the %easure%ent) the electron is neither inside nor outside that @ .

between inside and outside0 but also substantial distinctions .apparent because the relations are self6relations' This is about the si%+lest creation story that can be told) and it is a straightforward conse9uence of our funda%ental theory of %atter' If 9uantu% %echanics su++orts a s+iritual world 3iew) this is how' Gote that the red herring) according to which the consciousness of the obser3er +lays an essential role) throws u+ a s%o*escreen that %a*es it i%+ossible to +ercei3e the real ontological i%+lications of the 9uantu% theory' The %oral here is that one %ustnFt try to incor+orate a scientific theory into a s+iritual world 3iew +re%aturely) before the i%+lications of that theory are +ro+erly understood' In the words of the =er%an +oet Schiller.region' >et being inside and being outside are the only relations that can hold between an electron and a region of s+ace' If neither relation holds) that region si%+ly does not e/ist as far as the electron is concerned' -ut concei3ing of a region R is tanta%ount to %a*ing the distinction between 4inside R” and 4outside R”' Bence we %ay say that the distinction we %a*e between 4inside R” and 4outside R” is a distinction that the electron does not %a*e' 2r we %ay say that the distinction we %a*e between 4the electron is inside R” and 4the electron is outside R” is a distinction that Gature does not %a*e' It corres+onds to nothing in the +hysical world' It e/ists solely in our heads' This illustrates a general feature of the +hysical world' It i%+oses li%its on the distinctions that we are allowed to %a*e) not only s+atial distinctions . En%ity be between youJ Too soon it is for alliance' Search along se+arate +aths) for that is how truth co%es to light' In what follows I want to loo* into the +rocess by which brahman enters into s+atial relations with itself and thereby creates both %atter and s+ace' Since the substance of the world is a conscious substance) and the force that acts in it a conscious force) this will be essentially a sub$ecti3e or +sychological +rocess' This +rocess is +art of a larger story) which ta*es us on a A .between this ob$ect and that ob$ect0' The li%its i%+osed on our s+atial distinctions i%+ly that the s+atial differentiation of the +hysical world is inco%+lete' It doesnFt go all the way down' If we %entally +artition the world into s%aller and s%aller regions) there co%es a +oint when there isnFt any %aterial ob$ect left for which these regions) or the corres+onding distinctions) e/ist' (uantu% %echanics is therefore inconsistent with the %aterialistic atte%+t to construct reality fro% the botto% u+) by associating +hysical +ro+erties with the +oints of an intrinsically differentiated s+aceti%e .Mohrhoff) #!!#b0' As for the li%its i%+osed on our substantial distinctions) they allow us to distinguish between this +article and that +article only to the e/tent that +articles ha3e +ro+erties by which they can be distinguished) and they ha3e such +ro+erties only to the e/tent that their +ossession can be inferred fro% the goings6on in the rest of the world' Bence if we consider the so6called ulti%ate constituents of %atter by the%sel3es) inde+endently of their %easured +ro+erties) they are identical not $ust in the wea* sense of e/act si%ilarity but in the strong sense of numerical identity' If you ha3e a +article here with these +ro+erties and a +article there with those +ro+erties) what you ha3e is not two substances each with a set of +ro+erties but one substance with two sets of +ro+erties' (uantu% %echanics is therefore e9ually inconsistent with the atte%+t to construct reality by asse%bling a +re6e/istent %ultitude of building bloc*s' The 9uantu% world is built fro% the to+ down' What ulti%ately e/ists is a single substance' -oth %atter and s+ace co%e into being when this enters into s+atial relations with itself) for +hysical s+ace is the totality of e/isting s+atial relations) while %atter is the corres+onding a++arent %ultitude of relata.

tour of a descending series of su+ra+hysical worlds' This tour starts in a world that is deter%ined entirely by what Sri Aurobindo calls the co%+rehending +oise .has the sha+e that it does) for all e%+irically accessible for%s are fully accounted for by the relati3e +ositions of their constituents' The for% of an ob$ect consists of the s+atial relations that hold between its +arts' An ob$ect that lac*s +arts therefore also lac*s a for%' So how do we get fro% a world of su+ra%ental beings to a world of for%less +articlesE This is the story of in3olution' In3olution ta*es us fro% the higher he%is+here .aparārdha0) in which the indi3idual consciousness " .Sri Aurobindo) 178D) ++' 1@7?A!) 1A 0' Consciousness ste+s bac* fro% its content or +ro$ects its content in front of a self' There now e/ists a +sychological distance between +ercei3er and +ercei3ed) and this radically changes the character of +erce+tions' Things are no longer seen 4fro% the inside)5 by the conscious substance which constitutes the%) without any *ind of distance between the seer and the seen' Instead) things are seen 4fro% the outside'5 What is seen is surfaces' This +erce+tion introduces the ele%ents of our consciousness of s+ace.parārdha) the first two sto+s of our tour0 to the lower he%is+here . there is de+th) a +sychological distance fro% the +ercei3ed surfaces) and there is the lateral e/tent of the +ercei3ed surfaces' This self6%odification of consciousness %a*es +ossible the second +sychological %o3e%ent) whereby consciousness 3iews its content +ers+ecti3ely fro% a %ultitude of locations within its content) rather than a+ers+ecti3ely fro% a 3iew+oint that is coe/tensi3e with its content' Gow there are indi3iduals who +resent their surfaces to each other) and who +ercei3e each otherFs surfaces fro% different 3iew+oints' Brahman has entered into s+atial relations with itself' Geedless to say) there is a huge difference between these su+ra+hysical indi3iduals and the +hysicistFs so6called ulti%ate constituents of %atter' The latter do not +resent surfaces to each other' In +oint of fact) they are for%less entities) and I want to gi3e you three reasons why' The first is that e/+eri%ents can distinguish between +articles with internal structure and +articles lac*ing internal structure) but they cannot +ossibly tell us whether a +article lac*ing internal structure has a +ointli*e for% or no for% at all' Second) nothing in the %athe%atical for%alis% refers to the sha+e of a +article without internal structure' Third) the notion that a structureless +article has a for% e/+lains nothing' In +articular) it does not e/+lain why a co%+osite ob$ect.prajñāna0 of brahmanFs creati3e i%agination' The +rocess by which brahman enters into s+atial relations with itself) consists of two +sychological %o3e%ents) which %a*e this world +ossible' The first is a self6%odification whereby consciousness differentiates into self and content . be it a +roton) a %olecule) or a gala/y.vijñāna0 of brahmanFs creati3e i%agination) the su+er%ind' :or us this is the hardest to i%agine' In this world) there e/ists no *ind of difference between brahman 9ua all6constituting substance and brahman 9ua all6containing consciousness' This world is not seen fro% a +articular location) as our world is seen by us' Go 3iew+oint distantiates the self fro% its +erce+tions' The +ercei3er is coe/tensi3e with the +ercei3ed) the sub$ect is where3er its ob$ects are) the self is the 3ery substance of its +erce+tions' We are fa%iliar with two e/tensi3e continua) s+ace and ti%e' (ualitati3ely) they differ considerably in our e/+erience' That world) too) li*e any world) is e/tended in so%e way' What I want to stress here is that the quality of its e/tension is co%+letely un*nown to us' To attribute to it either a s+atial or a te%+oral character would be seriously %isleading' The ne/t sto+ of our tour is a world that is deter%ined also by what Sri Aurobindo calls the a++rehending +oise .

sufficiently controls the indi3idualFs self6effecting thoughts to ensure har%ony between all indi3idual actions of the one conscious force' In the worst of these worlds) which hu%anity a++ears deter%ined to e%ulate) this control is %issing) and the conce+ti3e faculty that is %eant to e/+ress 9uality) is thoroughly abused'M In e3ery world) brahman +resents itself to itself under a %ultitude of as+ects) and each as+ect is realiCed) %ade e/+licit) by rendering every other aspect implicit in it' Each 4+art5 therefore contains the 4whole'5 LIn Sri AurobindoFs words. 4So long as it is not se+arated in self6e/+erience fro% the en3elo+ing Master6Consciousness and does not try to set u+ house for itself) so long as it ser3es +assi3ely as an instru%entation and does not atte%+t to +ossess for its own benefit) Mind fulfils lu%inously its function which is in the Truth to hold for%s a+art fro% each other by a +heno%enal) a +urely for%al deli%itation of their acti3ity behind which the go3erning uni3ersality of the being re%ains conscious and untouched' It has to recei3e the truth of things and distribute it according to the unerring +erce+tion of a su+re%e and uni3ersal Eye and Will' It has to u+hold an indi3idualiCation .the de3elo+%ent of ānanda into e/+ressi3e for%s and actions' If the indi3idual is unaware of the all6constituting and all6 containing conscious substance) it is also unaware of the infinite 9ualityIdelight) which is the 3ery nature of this substance' 2ur first sto+ in the lower he%is+here is a world in which all else re%ains in front of the 3eil' 4All else5 includes the conce+ti3e faculty whose function it is to de3elo+ ānanda into e/+ressi3e ideas) and the e/ecuti3e force that s+ontaneously de3elo+s these ideas into for%s and actions' LIn the best of all +ossible worlds of this *ind) the nature of each indi3idual.dis$oint0 region' This +erce+tion is one of the characteristics of %ental consciousness.its subli%inal essence of 9ualityIdelight) svabhāva.has lost awareness of its su+ra6indi3idual +oise and of its nu%erical identity with e3ery other indi3idual' The +sychological +rocess that leads to this forgetfulness or 4ignorance5 .Sri Aurobindo) 178D) ++' "81?7"0' We are fa%iliar with the +heno%enon of e/clusi3e concentration) when the %ind is focused on a single ob$ect or tas*) while other goings6on are registered) and other tas*s attended to) subconsciously) if at all' In the worlds of the lower he%is+here) the one consciousness concentrates itself in this way in each indi3idual strand of its uni3ersal action' The 3eil of avidya can fall at any stage of the creati3e +rocess.avidya in the U+anishads) acitti in the <ig Keda0 is a %ulti+le e/clusi3e concentration . Mind in its essence is a consciousness which %easures) li%its) cuts out for%s of things fro% the indi3isible whole and contains the% as if each were a se+arate integer'''' It concei3es) +ercei3es) senses things as if rigidly cut out fro% a bac*ground or a %ass'''' LIts office is to translate always infinity into the ter%s of the finite) to %easure off) li%it) de+iece' Actually it does this in our consciousness to the e/clusion of all true sense of the infiniteN therefore Mind is the nodus of the great Ignorance'''# .Sri Aurobindo) 178D) +' 1#70'M In the lower he%is+here) this +resence of the 4whole5 in each 4+art5 is not in e3idence' As a result) the surfaces that indi3iduals +resent to each other are seen as se+arating di3isions' Each surface is seen as the boundary of a region of s+ace) which a++ears to contain so%e *ind of stuff) and the stuff in one region a++ears to be nu%erically distinct fro% the stuff in any other .Sri Aurobindo) 178D) +' 1 #f0'M 2 Although the %ental 3ariety of consciousness is 4the nodus of the great Ignorance)5 it is) and can only be) 4a subordinate action and instru%entation of the Truth6Consciousness)5 the su+er%ind. 4the whole +rocess of differentiation by the <eal6Idea creati3e of the uni3erse is a +utting forward of +rinci+les) forces) for%s which contain for the co%+rehending consciousness all the rest of e/istence within the% and front the a++rehending consciousness with all the rest of e/istence i%+licit behind the%5 .

>ou will re%e%ber that 9uantu% %echanics i%+oses li%its on the distinctions that we are allowed to %a*e'0 When) on the other hand) %ind is se+arated in self6 e/+erience fro% its su+ra%ental +arent and left to run wild) as it is in us) it not only di3ides ad infinitum but also ta*es the resulting %ulti+licity for the original truth or fact' This is why we tend to build reality fro% the botto% u+) either by asse%bling a +re6e/istent %ultitude of intrinsically distinct building bloc*s or by associating +hysical +ro+erties with the +oints of an intrinsically differentiated s+aceti%e' It is also why the +hysics co%%unity has yet to %a*e sense of its funda%ental theoretical fra%ewor*' -y i%+lying that +hysical reality is created fro% the to+ down) 9uantu% %echanics is trying to tell us that the original creati3e +rinci+le is su+ra%ental rather than %ental' As said) in the lower he%is+here) the su+ra6indi3idual self re%ains hidden behind the sub$ecti3e 3eil of avidya' If brahman hides for a reason) we can e/+ect it to also hide behind the ob$ecti3e 3eil of a %echanical action.Ignorance with a ca+ital 4I5.an action that confor%s to laws of causal concatenation or statistical correlation' :or if brahman wants to re%ain out of sight) it %ust not re3eal itself as the free and +ur+oseful deter%iner of its uni3ersal actionN only a %echanical action should originate fro% its su+ra6indi3idual +oise' Bere) in the e/istence of a++arently self6effecti3e %echanical laws) we ha3e the +sychological origin of %aterialist) naturalist) or +hysicalist conce+tions of the uni3erse' :or in a world that is to a significant e/tent go3erned by %echanical laws) +ro+erties and +atterns of force or beha3ior +re6e/ist' While ca+able of %odification by consciousness) they do not see% to be created by consciousness' It is at this stage of the descent into in3olution that the well6*nown +roble%s of consciousness arise' If I belie3e in a self6e/istent uni3erse go3erned by self6effecti3e laws) I a% bound to be +er+le/ed by the fact that what e/ists by itself also e/ists for me) as well as by the causal efficacy of %y consciousness) which I a% then +rone to deny' Clearly) avidya.When %ind is used by su+er%ind) as it is in the creation of a world) it is used $udiciously' Its tendency to di3ide ad infinitum is chec*ed' This is why there are li%its to the ob$ecti3e reality of %ental distinctions' .Sri Aurobindo) 178D) +' 1D!0 D . how can such +atterns +ossibly +roduce conscious +erce+tionsE What I a% suggesting here is that the hard 9uestions about consciousness are best sol3ed by considering the +sychological +rocesses of in3olution by which they arise and beco%e hard' 2ur ne/t sto+ is a world in which the 3eil of avidya falls between the conce+ti3e faculty whose function it is to de3elo+ ānanda into e/+ressi3e ideas) and the e/ecuti3e force whose function it of acti3e consciousness) delight) force) substance which deri3es all its +ower) reality and $oy fro% an inalienable uni3ersality behind' It has to turn the %ulti+licity of the 2ne into an a++arent di3ision by which relations are defined and held off against each other so as to %eet again and $oin' It has to establish the delight of se+aration and contact in the %idst of an eternal unity and inter%iscence' It has to enable the 2ne to beha3e as if Be were an indi3idual dealing with other indi3iduals but always in Bis own unity) and this is what the world really is' The %ind is the final o+eration of the a++rehending Truth6 Consciousness which %a*es all this +ossible) and what we call the Ignorance does not create a new thing and absolute falsehood but only %isre+resents the Truth'5 .can generate a lot of ignorance of the %ore fa%iliar *ind' At this +articular stage of in3olution) consciousness can still be un%ediated' Indi3iduals %ay +ercei3e each other directly) and their wills %ay affect each other directly' -ut the uni3ersal %echanical action of brahmanFs consciousness6force also %a*es +ossible an indirect consciousness li*e our own' The %echanical action is then used to create internal re+resentations of e/ternal ob$ects) so%ething co%+arable to +atterns of electroche%ical +ulses in a brain) and the hard 9uestion then is.

178 0) &hilosophical &apers) Kolu%e II .Princeton) GH.178D0) (he +ife .svadharma0) ensures that its actions are beautiful) *ind) and noble'M We are nearing the end of our tour' The +enulti%ate sto+ is a world in which all consciousness is subli%inal' The e/ecuti3e force is still at wor*) as the so%na%bulant 3ehicle of e/+ression of a subli%inal creati3e i%agination' It should be ob3ious to anyone but a hardnosed selectionist that life on our +lanet reflects so%ething of this world' Bow could the angios+er%s not be the wor*s of acco%+lished artistsE What if not a frenCy of creati3e ecstasy could ha3e +roduced the arthro+odsE 2ur last sto+ is a world in which the %ulti+le e/clusi3e concentration of the creati3e consciousness of brahman is carried to its absolute e/tre%e' Bere) the indi3idual e/ecuti3e action) too) is absent' And since this is res+onsible for the e/istence of indi3idual for%s) the result is a %ultitude of for%less indi3iduals we call +articles) whose s+atial relations are go3erned by %echanical laws) the laws of +hysics'@ The stage is set for the ad3enture of e3olution' Welco%e to the +hysical worldJ -ell) H' S' . Sri Aurobindo Ashra%0' 3 Those laws can be shown to be e/actly what is needed to %a*e e3olution +ossible .177 0) "oudini# $ Biographical %hronology) htt+.#!!"0) 4Is the end in sight for theoretical +seudo+hysicsE)5 to a++ear in &rogress in 'uantum &hysics Research) edited by K' Prasnoholo3ets and :' Colu%bus .Mohrhoff) #!!#a0' 8 .Pondicherry.177!0) 4Against O%easure%entF)5 in 62 ears of !ncertainty) edited by A' I' Miller .#!!A0) 4This elusi3e ob$ecti3e e/istence)5 .178@0) 4The theory of obser3ation in 9uantu% %echanics)5 in 'uantum (heory and )easurement) edited by H' A' Wheeler and W' B' Qure* . 2/ford Uni3ersity Press0) +' /' 1ondon) :') and -auer) E' .is to de3elo+ e/+ressi3e ideas into for%s and actions' The indi3idual in this world is still conscious) but concentrated in action) identified with e/ecution rather than conce+tion' LIn the best of all +ossible worlds of this *ind) the subli%inal e/+ressi3e idea of the indi3idual) its 4self6 law5 .II%e%ory'loc'go3Ia%%e%I3sht%lI3shchrn'ht%l' 1ewis) D' P' .ivine . Plenu%0) 1D?@1' Bigbee) H' :' .nternational -ournal of 'uantum . Go3a Science0' Sri Aurobindo .Gew >or*.Gew >or*.#!!#b0) 4<eflections on the s+atiote%+oral as+ects of the 9uantu% world)5 )odern &hysics +etters A 1D .1"?1D0) 11!D?##' Mohrhoff) U' .#!!#a0) 4Why the laws of +hysics are $ust so)5 *oundations of &hysics @# . Princeton Uni3ersity Press0) #1D?"7' Mohrhoff) U' .#0) #!1?17' Mohrhoff) U' .nformation # .80) 1@1@?1@#A' Mohrhoff) U' .Gew >or*.