TENTATIVE MODEL OF PAST LIFE RECALL
David P. Armentrout, PhD
MBS HypnoClinic
3031 Tisch Way, Suite 810, San Jose, CA 95128
408-378-7799

Introduction. In a study of knowledge Armentrout (1987) demonstrated that information evolves as a combinatoric iteration. That is, each fact combines with other facts and groupings of facts, to generate new ideas. Facts occur both in the minds of observers, and in natural phenomena. The everyday world necessarily undergoes the same process, the most stable pattern at each instant remaining and involving in fresh interactions. It follows that the same information model that describes thought can be used to describe physical reality. This model derives the nature of the "self", from origination through successive lifetimes, and thus describes recall of those lifetimes.

The "stuff" of this model is pure information, often called entropy, a mathematically defines as the logarithm of odds against an event, HX= -log( Prob(X) ). Potential realities can be modeled as potential entropy states. An actor is a system, self-referentially relating internal and external processes, which traces a path through the various states of reality as they evolve, a worldline. Recall requires tracing the worldline backwards, which turns out to be quite simple. The model starts first with a creative event, a First Cause, for which the sole necessary assumption is the existence of an additive space, as opposed to physical observations of the everyday world. Because we deal with levels of reality from which everyday events are derived, to work backwards is rather like looking at all the world's clocks and watches in order to deduce the geography of Switzerland.

Next, human development is modeled by the same combinatoric process as information and the world, defining man literally as the image of the First Cause, forming a collective awareness, yet individual in interactions. From this perspective, recollection is reviewed, and the problems of past life recall are shown to be mostly a matter of focus.

The terms in this paper are wholly synthetic and give a causal, abstract, entropy model of reality. This is a model, as opposed to an ultimate definition. Models differ from definitions much as a tub toy boat differs from the Queen Mary. The toy is similar, eg: it floats, but is not identical. Some ideas come from the Vedas, Upanishads, Bardo Thodol, Vajrayana Buddhist works, meditation and past life regression data. Others are logical symbolism, symbolic images of relationships and processes. Selections from Edgar Casey's readings demonstrate that the model provided here is only a different wording of the ideas Casey and others have expressed poetically. If metaphysical awareness is viewed as a mountain, the bottom is clearly surrounded by many paths. At the top, however, all paths merge into one.
In reading, notice that the symbolic expressions are shorthand descriptions, not equations or proofs.

Symbols. Standard logic usage where: " " denotes mapping, and " " denotes implication.

Probabilistic growth..Consider the probability of elements X, Y, in a space in which combinations do not occur. Then all states of that space are {X, Y}, and prob(X) = prob(Y) =1/2. When combinations may occur all states are {X, Y, XY}. X occurs in {X} and in {XY}, so that prob(X) = prob(Y) = 2/3. For all sets of 2 or more elements, elements are more probable in a combinatoric space. Combinatoric space is a space with some additive process C such that {Xi, Xj}, C(Xi, Xj ){Xi , Xj , { Xi Xj }}, and where C2{X}=C{C{X}}, etc, implying infinite combinations.

In universe U, for a viewpoint with subjective universe u, and complement u* such that u+u*=U , and where u has properties X , then if U has properties X the complement will have well defined complementary properties, u*X* : X* = X- X , and where in general X = S x. Then by interaction with its context, C(ui )ui + xi* = ui+1 , for which ui+1* = Ui+1 - ui+1. Adding a new attribute xi*Xi* expresses the new relationship of ui to context, so that ordinal relations and history are defined.

Because this is true for all elements of U, the transition C(Ui) Ui+1 must include formation of all possible sets, hence will yield the complexion, or power set. C is thus the general complexion operator. to write C(Ui)Ui+1 . This becomes more evident when we enumerate, using c (lower case) as the complexion enumerator, so that for |Ui|=N , c( |Ui| ) = 2N-1, which is obtained by calculating
i=N
c(N) = S (Ni) , where (Ni) is all ways of making unordered sets of size i from N elements.
i=1
Successive instants will continue the process, so that from U0 : |U0|=2, cg(2) = |Cg(U0)|, where g is the iteration index for operators C and c.Then the first few integer iterations give 2, 3, 7, 127, 1.7E38 (about equal to the number of baryons in the sun), followed by 21.7E38-1 (many orders of magnitude greater than the number of Planck intervals, 10-33 cm, in the known universe out to 13,000,000,000 light years radius) and so on. These numbers are commonly found in mysticism, as in the duality of Good and Evil, the Trinity, Seven Deadly Sins, and in Old Kingdom Egypt the 127 gods in the Hall of Maat to which the newly dead soul justified itself as not having performed any of 127 sins. Most of us, however, are limited to no more than 7 data at a time, at which time we reach a learning plateau and rechunk.

Creation ex nihilo. Consider an existential void, a place without form or color, no taste, no time, no space, equivalent to the empty set Q. There are two states, Qa +Qw Q, which differ with respect to potentiality. Qa has the potentiality to contain things, like a jar into which we put beans, and Qw cannot contain anything, like a jar which is closed or filled. Thus Qa is additive and Qw is not additive. Thus
Q = Qa + Qw | Qa Qw . Defining terms, Qa : Qa = {} | {Qa + {X}} = {X} which expresses additivity, and Qw : Qw = {}| Qw + {X}} = {Qw + {X} {X}} for the non-additive case.

In a combinatoric universe C( Qa, Qw ){ Qa, Qw, {Qa, Qw}}{ Qa, Qw, {Qa <r0> Qw}}. However, {Qa <r0> Qw}{Q0 }. The locii Qa, w are void, but relationships, <r0>, are not. This gives a new set of objects, {Qa, Qw, r0}. Next, C{Qa, Qw, r0}{{ r0 <r1a> Qa }, {r0<r1w>Qw}, {r0<r1aw>{Qa, Qw}}}. Because <r0><r1a>, <r1w> and <r1a><r1aw>, the relational vectors are orthonormal. C may be iterated g times, then C: Cg(Qa, Qw) = Cg-1{Qa, Qw, r0) = Cg-2{Qa, Qw, {Qa, Qw}, r0, r1a, r1w, r1aw } etc, because |Cg(Qa, Qw)| = cg(2) as in the case of knowledge. The two models are equivalent hereafter.

Appearance of everyday reality. The Kalachakra Tantra says that reality originates in dark winds, followed by fire, then water, and finally earth. The dark winds correspond to origination of C( Qa, Qw ) terms. Following combinatoric convention, the initial state space of reality maps as a partially ordered and well defined set of potential points, the emergent relationships, hence entropy. In complexions, initial terms repeat, other parts are equiprobable. In mapping C{a, b, c}{a, b, c, ab, ac, bc, abc}, the terms a, b, c repeat and ab, ac, bc are equiprobable. Pairs are more probable than triples such as abc. Different views of the iterations occur, depending upon which terms occur first. Each perception of a combinatoric process defines a viewpoint. A sequence of viewpoints defines a worldline. A unique meta-viewpoint (the Eye of God) which views all options also maps the worldline of the universe.

Iterations of emergent process Cg give rise to a binomial distribution of subsequent processes resembling sparks of fire mentioned in the Kalachakra Tantra. Due repetitive terms, each iteration manifests spreading recurrent patterns, as prior states interact, giving wave-like ripplings, "water". Wave patterns arise predictably various sets of terms iterate. One way to view these patterns of emergence is as locii about which probability waves circulate, rather like atoms of "earth", the last Kalachakra state. Edgar Cayce gave these ideas in his own poetic manner. "God moved, the spirit came into activity. In the moving it brought light and then chaos. In the light came creation of that which in the earth became matter ..." (3508-1)

The everyday world is defined by sets of relationships. For example, a tree is defined by relationships to earth etc, which imply its physical size, shape etc. Awareness of a tree comes from sensory inputs which we receive. Aside from sensations we know no "tree in itself", reality is hidden. Relationships manifest as sensible attributes. From sensations, plus prior experience, we infer things. When we sense a specific set of relationships, we call it by some name such as "tree".

Maya. Taoism generates reality from Yin, the Receptive, and Yang, the Penetrating. Ayurvedic concepts similarly begin with action of Prakriti, the potential for individuation, upon Purusha, the potential for spaciousness, which expresses dimensional space, kala. The iterative cycle of interaction creates the primal rythmic sound and light of the universe, nada. The interaction point appears as objective reality, bindu. There follows a multiplicity of potential states. Properties are defined by the three gunas, aspecs of reality. These are rajas, variability and change, tamas, inertia and solidity, and sattva, the aspect of dimension, comparison and association. Combinations of these three aspects define all real situations. Everyday interpretations are then superposed as we individually interpret these properties using personal experiences. The rishis tols us that to mistake these abstractions for true reality is illusion, maya.

Cayce gave these ideas in his own poetic manner. "God moved, the spirit came into activity. In the moving it brought light and then chaos. In the light came creation of that which in the earth became matter ...In the spheres about the earth, in space and time, and in patience it has evolved through these activities. Then came into the earth materiality... materiality through the spirit pushing itself into matter." (3508-1) Matter is thus viewed as the embodiment of the spirit as it extends its nature.

In successive iterations some properties are preserved unchanged except for history. For example, let C1{a, b}{a, b, ab}={a, b, c}, and C2{a,b) = C1(a, b, c}{a, b, c, ab, ac, bc, abc). Then the term a occurs repeatedly. However a<r1>{a, b, c} and a<r2>{a, b, c, d, e, f, g} where r1r2 , so that the history of each point changes. Then (a)|C0 (a+x1)|C1 (a+x1+x2)|C2 etc. Hence historical ordinality accrues for iterated constant terms. For a viewpoint ui,Ui, , ( Ui Ui+1 ) ( ( ui ui + xi* ) | (xi*ui* ) ), so that the new ordinal attribute is obtained by interaction with its complement as seen previously.

Abstracting everyday terms, we can summarize experiences with an existential state vector Ei [P Q R] where P is all processuals, Q is all substantives (from quons after physicist David Boehm's usage), and R is all relationals. Index i defines the instant, usually in g units. The evolutionary progress vector at instant g is then Fg = Eg [P Q R]. For viewpoint ui at moment g, defined ieg[p q r], the progress vector ifg =ei[p q r] , is the tendency to respond to stimulii, hence is the attitude vector for ui.

The vector triple [P Q R] , like the three gunas, defines reality such that P(Q1) Q2 : Q1<R12>Q2 etc so that its terms are mutually interdefinitive, forming a system of three elements with only two degrees of freedom. Then any two elements will define the third, and particularly, (P, R)Q. Because P and R arise naturally, the implied Q also arises naturally, defined solely by process and attribution. In other words, there need be no "stuff" in Q. When the nature of Q is subjected to scrutiny, the "stuff" of Q is found to be entropy, pure information. The structure formed is a state space in which structure only potentially exists, given the prior combinatoric assumption.

Obviously, in a sufficiently complex system, such as many iterations on {Qa, Qw}, the patterns of all the various ieg[p q r] contains all process and relationships to duplicate, in particular, the physical universe of everyday life, as well as all other possible parallel universes. Viewpoints ui within state space iegEg then have worldlines passing through states having complements ui*with attributes defining any specific unverse. Surrounding relationships to viewpoints along those worldlines are those providing sensory information to an everyday observer in that universe. The complement of human viewpoints is a sense of time, a body which is born, ages and dies, and three dimensional space with certain physical constants. Perhaps other options might occur. Buddhism speaks of six worlds, all inferior to the seventh, nirvana. For Ayurveda, however, there is only a single world image which emerges from Brahman, God.

The generation of such a world eventually gives a meta-Mind, a "Cosmic Consciousness" with a "God's eye view", personified in the Vedas as Ishwara. The nature of the meta-Mind is an awareness for which the entire universe is embodiment. This meta-Mind necessarily arises when potential state space is sufficiently complex to support definition of self reflexive processes. Since state space is both prior to, and wholly external to, everyday time and space, creation occurs everywhere, over all time. (Perhaps we sense it as Hubble expansion.) Thus the meta-Mind is always present, and always exists in every level of its own evolution, as well as continuing dynamic evolution at all points of space and time.

In a combinatoric reality, the nature of all elements manifests through iterated combinations. For two beginners such as G and W, an iteration C leads to a sequence such as: C{G, W}{G, GW, W} and so on. Now suppose that W is actually composed of a lot of smaller terms, so that W=Snwi Then the prior operation will look like C{G, W}{G, {Gw1, Gw2, Gw3, ... Gwn}, W}. If the two initial terms happed to have the definition G = God (as manifested) and W = World, so that the wi are the various parts of the world, then we have a model of the iteration of the meta-Mind. Some of the Gwi thus represent individual instances of awareness, like you and me. In Casey's words, "The spirit is the universal consciousness, or God; that which is the First Cause; that which is manifested in all the varied forms and manners that are experienced in the individual ..." (826-11) "Spirit was individualized and became what we recognize in one another as individual entities. The spirit that uses matter ... is part of the universal consciousness. The entity, an individual, thn applies, it becomes aware ... of its relationshps to godhead - Father, Son, Holy Spirit." (3508-1) Lesser states of the Gwi may be animals, bacteria etc, and more advanced states equate to superior life forms such as the angels. Casey notes that angels and archangels are of the same essence as universal law, in context that implies that they are the same essence as the Holy Spirit, an also are defined logically when we look at them as logical evolutes. Thus, angels and people alike are emanations of the creative nature of the initial spiritual essence. (5749-3) Once formed, these Gwi persevere on their own individual worldlines. At the same time, because all these groups are still part of the initial meta-Mind, they remain collectively united.

Like parts of a vast body, although we may not recall our commonality, we are engaged everyday in collectively solving the issues required to maintain the definitions of our collective universe. When we stop acting like isolated individuals, either because our body has fallen off, or because we have perfected meditation we revert back to our collective nature. Casey tells us that our awareness is continuous, protecting the identity of the individual from loss. Thus, when the body falls off we find ourselves still in a spiritual embodiment, and still aware. We also find that we remain effective to some degree upon the material world. (826-11) Accordingly, yogis report that the first level of enlightenment, samadhi, brings direct experiential awareness that we are each an element of a Universal Consciousness. Past life reports indicate that in the interlife, between death and rebirth, the viewpoint retains personal identity, yet knows itself as an element of a collective whole, the meta-Mind.

The nature of the everyday world must be defined in initial formation of the meta-Mind as the initial instant of awareness. Since this amounts to the first instant of the interlife, the definition of reality is maintained within the interlife as a world of extended physical space and time which we all share together. It is tempting to believe that this is known by direct perception, but when examine reality we discover that actually the world is a mental image. Information arrives from the outside world through sense organs. We have access only to sensations. When we investigate our sense organs, we do it through other sensations, a circularly confounded operation. Thus, the bodies and the roles we assume are only presumed to exist. Reality, as we know it, is only an image within our consciousness. Our image of the world correlates well with our expectations, and it seems to make sense, yet it remains no more than a mental image. Consistency of opinions and judgements proves little. A high correlation of one part of a dream with itself suggests lack of internal contradictions, butdoes not make the dream real. The truth of reality is hidden behind the barrier of our sensory apparatus

Freedom of choice. The world seems filled with pleasures and pains. To these we respond in a way which allows us to reach the next instant. Then we resolve the issues of the next instant in order to reach still further etc. We have behavioral programming, learned responses and instincts. But we also make choices. Choice requires making one or more of a number of otherwise equiprobable events occur more or less probably in a predictable manner. With respect to the stimulii we receive, we balance ourselves so that we maximize pleasure and minimize pain, working in a context of delayed gratification, imperfect definitions and uncertainties. As individuals, we share a scheme of definitions with our comrades which collectively allows each individual the option to react personally. Each of us accepts some process as necessary, eg. raising food, allowing another to make a free choice, eg. what to eat.

Choice may occur when various events arise with equal probability, so that we gain the ability to direct our worldine toward a preference among them. For example, if C(a, b, c)(a, b, c, ab, ac, bc, abc), and we are at point a when we experience C, then we have an equally likely chance of transitioning to point ab or to ac. We make this choice on the basis of all of our past knowledge. In fact, we make choices because of exactly the feelings and urges we sense when a choice presents itself. Urges manifest our attitude vector, ieg, the tendency to respond to stimulii, at ieg , the origin of that vector, manifested as the feelings we experience. Feelings are defined by some set of process and relationships, {R, P}, through which we sense our viewpoint. We are just as free as we feel.

Participation in the meta-Mind limits freedom of choice only in the sense that some things work better than others. The collective viewpoint, with all of us included, moves forward as a surface of many individuals expanding into hitherto unknown state space. The rate of motion is effectively determined by the rate at which we process the information of underlying state space giving rise to a sense of time. When we do little or nothing, time drags slowly, defined only by the slow processes of physiological functioning. When highly active, time moves rapidly, since we are moving through entropic state space at a faster rate. When a choice we make limits choices made by others we cause a conflict similar to attending to one foot at the expense of the other. We do better when we have two feet to walk upon. Similarly, we must either change of relationships to compensate for lost ability to choose, or our choice leaves a samskara, a potential karmic debt in the meta-Mind which must be paid off. Since we are parts of the same meta-Mind, we cannot walk off and forget it, for every other mind is also aware of our action and favors restoring a more efficient karmic balance. Casey recognizes the problem as well, "[S]elfishness is the besetting sin of man." He adds, "Then crucify desire in self, that ye may be awakened to the real abilities of helpfulness that lie within thy grasp." (2475-1)

Life amounts to behavior, governed by attitude, which alters relationships with the world. Our new relationships lead the world to interact with us, altering our inner states. Those inner alterations give the subjective meanings of our actions, sensed as the our sensory systems and memory. Because attitude is only a set of tendencies, and history is embodied in the internal relationships of those tendencies to one another, we do not need a body in order to exist. When the body falls off we return to the meta-Mind from which we emerged, retaining our history and attitude vector, but no longer manifest in the world. However, without a body we have no material nature, so we cannot operate in the everyday world.

Manifestation involves attachment to an active manifestation sufficient that we may alter its response tendencies and thus manifest our own attitudes. The usual way is to look for a suitable infant, attaching roughly at the time of conception. However, when a person's mind is made available, we sometimes can attach to it. In this way we can sometimes be contacted by psychics and mediums, those aware of the meta-Mind. Or we might attach as an entity, unwittingly possessing somebody, usually due to confusion about our nature. Casey agreed that entities, spiritual essences with life force, but without embodiments to retain them, can attach to and influence people who remain in their material embodiments. This process is subtle, but real, having a quality of changing attitude. (538-59)

In essence, each of us is a fraction of the meta-Mind, cooperatively dealing with some element of emergent issues as the entire collective moves through state space. We often hear the expression, "God has a plan for you." This is exactly the same statement, phrased in everyday terms. When we are reborn, taking on a new embodiment, that plan is put into action. If we were naughty in our last lifetime, the imbalances which we created will be built in in such a way that we will be stimulated to deal with them. Interestingly, the primary factor which forces this upon us is our own sense of outrage at our own actions. When in contact with the essence of the meta-Mind, our earthly concerns are, as the prophet put it, "as filthy rags", and we are revolted. This may lead us to be exceedingly hard on ourselves by selecting a future life in which we suffer a great deal. As Casey admonishes, "No one made anyone a judge! The higher, thy soul self is ever thy judge." (815-7)

Free will is the ability to use whatever information we have so as to make the decisions which move us through state space in an appropriate manner. How we acquire the information, through conditioning or whatever, is not predestination. It is a shared creative adventure. Each instant of life is new, untested, uncharted. Free will is exactly what it feels like, utilization of available information in the best manner we can. This is also true of the meta-Mind. Our collective consciousness, acting as a unit, is moving forward through prehension of potential space without the ability to see farther than the immediate instant. And we, each of us, are its eyes and ears, its fingers and legs. In Casey's words, "So with man, ... The soul of each individual is a portion ... of the Whole, with the birthright of Creative forces, to become co-creator with the Father, a co-laborer with Him." (1549-1)

Past life regression. Moving in the world means a combinatoric process in which some attributes become salient and others tacit, depending upon the manifestation. Thus, elements which move through state space to manifest a twig have a progressively increasing salient history, adding definitions of shape and size as it grows, and also when the twig broken into pieces. Some elements become tacit as the twig changes into rot, then earth, then part of a new plant etc. According to the nature of the manifest world, properties seem to come and go, as is the nature of manifestation. Thus the twig grows and decays, but information remains and accrues in terms of the elements of state space involved. The specific physical aggregate called "twig" exists only contingently, a manifestation of a specific collection of relationships with respect to viewpoints in its vicinity. Conversely, from the properties of all other viewpoints, the nature and existence of the twig which exists relative to them might be reconstructed.

For each of us, our history is contained in a collection subjective traits, the internal set of relationships by which the various elements of our attitudes relate to one another. The element which is at the very core of our being is that which formed at the initial instant of definition of the meta-Mind. This is often obscured by the initial instant of our personal viewpoint, which is in turn obscured by the initial instant of formation of our embodied mind in the everyday world, and that by the affairs of the day.

Our involvement in the everyday world includes a vast number of factors. These include our name, the kind of car we drive, where we live, what our job is, how we like our eggs, the color of our favorite shirt, the way our home is furnished, how many candies fit into that dish Mom gave us last Christmas, whether the grass will ever regrow in the bald spot in the lawn etc. Many of these become trivial when we die, since the defintions of the everyday world have little meaning in terms of the collective meta-Mind. Casey points out, "The purpose of each soul's experience in the earth is to become one with the Creative Forces that manifest in human experience ..." (852-12) "... that the entitiy might know itself to be itself and part of the Whole; ... with the Whole; and thus retaining its individuality ... yet one with the purpose of the First Cause ..." (826-11)

People who become attached to objects of the everyday world tend to create problems due to shortsightedness, whether due to unwillingness to accept change and to work for growth, a prideful desire to become exalted over their fellows, or rage and hatred at some intrusion into their tranquil bliss. All of these, inertia, desire and rage, are classical sources of problems which later appear in therapy. The basic cause is that externals become confounded with the true transcendental core of our being. Buddhism summarizes this by pointing out that "suffering comes from attachment", and prescribes the Eightfold Path as a means of getting unattached. Vedanta specifies three general forms of yoga, and Christianity suggests generosity, humility and charity.

Being "centered" means identification with a core of being independent of the external world. Recall occurs when we trace backwards, within the mind, the core worldline of our being. This occurs at death because that's all that there is. It may also occur in meditation or through hypnosis. The requirement is that there be no attachments to mislead awareness, so that we might look within unbiased. The degree of hypnotic trance required is quite small. The reason that past life memories are not always available seems to be that everyday interests clutter up the mind, and the core of being is often confused with ideas of the everyday world. Meditation and hypnosis simply provide ways to focus on core factors and ignore the rest of the clutter of the mind. This implies that a child would have the best ability to recall past lives, since a child is least cluttered. This turns out to be frequently true.

Although some have attempted to posit a material recording of the past, Casey defines the "akashic records" as abstract relationships.. "Upon time and space is written the thoughts, the deeds, the activities of an entitiy -- as in relationships to its environs. ... [T]he record is God's book of remembrance ... ." (1650-1) "In giving consideration of these records, these are written upon the skein of time and space." (1549-1) Thus, looking backwards, we sense the sequence of our inner definitions, and from them we project the complementary state of external reality at various times of the past. This projection is often imprecise, with problems in forming clear impressions of trivial things,.but significant events of our lives are available to us. This is also true of the interlife, because it is also a formative influence through which our inner attitudes are altered relative one another, and thus preserved.

Summary. Reality arises from voidness by combinatoric means, as a potential state space of entropy.. Because we live in a world which must conform to origination from voidness, we and our environment are contingent upon circumstances of combinations which we collectively select so that we can live within state space. Because each individual's progress vector is well defined within the core definition of each individual, as well as within a well defined context, it is possible to reverse the motion of our viewpoint to view past portions of our worldline, and thus to reconstruct the manner in which our nature has been assembled out of past experiences.

SELECTED REFERENCES

Armentrout, D (1987) An Attributive Systems Model of the Generation of Knowledge. Ann Arbor: University Microfilms. # LDO 1227

Evans-Wentz, W Y (1960). The Tibetan Book of the Dead. NY: Oxford Univ Press

Gyatrul Rinpoche (1993). Ancient Wisdom. Ithaca: Snow Lion

Namkhai Norbu Rinpoche (1996). The Golden Letters. Ithaca: Snow Lion

Nikhilananda Swami (1979). Vedantasara of Sadananda. Delhi: Advaita Ashrama

Prabhavananda Swami, Isherwood, C (1947). Shankara's Crest Jewel of Discrimination. Hollywood: Vedanta Press.

Siddheswarananda Swami (1979). Some Aspects of Vedanta Philosophy. Hollywood: Vedanta Press

Tapasyananda Swami (1990). Kapilopadesha. Delhi: Advaita Ashrama

Tejomayananda Swami (1995). Saddarsanan of Bhagavan Sri Ramana Maharsi. Bombay: Central Chinmaya Mission Trust

Casey, E. in Turner, G & StClair, M (eds) (1976). Individual Reference File. Virginia Beach: Edgar Casey Foundation.

Wheeler, J. (1957). Assessment of Everett's "Relative State" formulation of quantum mechanics. Review of Modern Physics, 29: 463-465.

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