  QBism may be the most significant contribution to the search for meaning in
quantum mechanics since Bohr, even as Bohr's philosophy remains the most
significant revision of Kant's theory of science. There are two ironies here.
Bohr failed to realize the full extent of the affinity of his way of thinking
with Kant's, and QBists fail to realize the full extent of their agreement with
Bohr. While Bohr's discovery of contextuality updates Kant's transcendental
philosophy in a way that leaves the central elements of the latter intact,
Kant's insight into the roles that our cognitive faculties play in constructing
physical theories can considerably alleviate the difficulties that Bohr's
writings present to his readers. And while throwing a QBist searchlight on
Bohr's writings can further alleviate these difficulties (as well as reveal the
presence in them of the salient elements of QBist thought), Bohr's writings can
in turn provide answers to important questions that QBism leaves unanswered
(and also allay some of QBism's excesses). In the final sections I confront the
two most impenetrable mysteries yet unearthed: making sense of quantum
mechanics, and the dual mystery of making sense of (i) the existence of
consciousness in a seemingly material world and (ii) the existence in
consciousness of a seemingly material world. Here the relevant arguments are
framed in the context of the philosophy of the Upanishads, according to which
we (as Schr\"odinger put it) "are all really only various aspects of the One."
There is no world that exists out of relation to consciousness, but there are
different poises of consciousness. In particular, there is a poise of
consciousness peculiar to the human species at this point in time, and there
are poises of consciousness that are yet to evolve (and that may be essential
to averting the calamities towards which humanity appears to be heading).
